Avicenna, aka Abu Ali al-Husain ibn Abdallah ibn Sina, was a Persian polymath, physician, philosopher, and scientist who wrote almost 450 treatises on a wide range of subjects, of which around 240 have survived. Many of his works concentrated on philosophy and medicine. He is considered by many to be “the father of modern medicine.” In particular, 150 of his surviving treatises concentrate on philosophy and 40 of them concentrate on medicine.

His most famous works are *The Book of Healing*, a vast philosophical and scientific encyclopedia, and *The Canon of Medicine*, which was a standard medical text at many medieval universities. *The Canon of Medicine* was used as a textbook in the universities of Montpellier and Leuven as late as 1650. Ibn Sina's *Canon of Medicine* provides a complete system of medicine according to the principles of Galen (and Hippocrates).

His corpus also includes writing on philosophy, astronomy, alchemy, geology, psychology, Islamic theology, logic, mathematics, physics, as well as poetry. He is regarded as the most famous and influential polymath of the Islamic Golden Age.

Avicenna created an extensive corpus of works during what is commonly known as Islam's Golden Age, in which the translations of Greco-Roman, Persian, and Indian texts were studied extensively. Greco-Roman (Mid- and Neo-Platonic, and Aristotelian) texts by the Kindi school were commented, redacted, and developed substantially by Islamic intellectuals, who also built upon Persian and Indian mathematical systems, astronomy, algebra, trigonometry, and medicine. The Samanid dynasty in the eastern part of Persia, Greater Khorasan, and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development. Under the Samanids, Bukhara rivaled Baghdad as a cultural capital of the Islamic world.

The study of the Quran and the Hadith thrived in such a scholarly atmosphere. Philosophy, Fiqh, and theology (kalaam) were further developed, most noticeably by Avicenna and his opponents. Al-Razi and Al-Farabi had provided methodology and knowledge in medicine and philosophy. Avicenna had access to the great libraries of Balkh, Khwarezm, Gorgan, Rey, Isfahan, and Hamadan. Various texts (such as the 'Ahd with Bahmanyar) show that he debated philosophical points with the greatest scholars of the time. Aruzi Samarqandi describes how before Avicenna left Khwarezm he had met Abu Rayhan Biruni (a famous scientist and astronomer), Abu Nasr Iraqi (a renowned mathematician), Abu Sahl Masihi (a respected philosopher), and Abu al-Khayr Khammar (a great physician).

The only source of information for the first part of Avicenna's life is his autobiography, as written down by his student Juzjani. In the absence of any other sources, it is impossible to be certain how much of the autobiography is accurate. It has been noted that he uses his autobiography to advance his theory of knowledge (that it was possible for an individual to acquire knowledge and understand the Aristotelian philosophical sciences without a teacher), and it has been questioned whether the order of events described was adjusted to fit more closely with the Aristotelian model; in other words, whether Avicenna described himself as studying things in the 'correct' order. However, given the absence of any other evidence, Avicenna's account essentially has to be taken at face value.

Avicenna was born c. 980 near Bukhara (in present-day Uzbekistan), the capital of the Samanids, a Persian dynasty in Central Asia and Greater Khorasan. His mother, named Setareh, was from Bukhara; his father, Abdullah, was a respected Ismaili scholar from Balkh, an important town of the Samanid Empire, in what is today Balkh Province, Afghanistan. His father was at the time of his son's birth the governor in one of the Samanid Nuh ibn Mansur's estates. He had his son very carefully educated at Bukhara. Ibn Sina's independent thought was served by an extraordinary intelligence and memory, which allowed him to overtake his teachers at the age of fourteen. As he said in his autobiography, there was nothing that he had not learned when he reached eighteen. According to his autobiography, Avicenna had memorized the entire Qur'an by the age of 10. He learned Indian arithmetic from an Indian greengrocer, and he began to learn more from a wandering scholar who gained a livelihood by curing the sick and teaching the young. He also studied Fiqh (Islamic jurisprudence) under the Hanafi scholar Ismail al-Zahid.

As a teenager, he was greatly troubled by the Metaphysics of Aristotle, which he could not understand until he read al-Farabi's commentary on the work. For the next year and a half, he studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions (wudu), then go to the mosque, and continue in prayer (salah) till light broke on his difficulties.

Deep into the night, he would continue his studies, and even in his dreams, problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory; but their meaning was hopelessly obscure, until one day they found illumination from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhams. So great was his joy at the discovery, made with the help of a work from which he had expected only mystery, that he hastened to return thanks to God and bestowed alms upon the poor.

He turned to medicine at 16, and not only learned medical theory, but also by gratuitous attendance of the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a qualified physician at age 18 and found that “Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress; I became an excellent doctor and began to treat patients, using approved remedies.” The youthful physician's fame spread quickly, and he treated many patients without asking for payment.

Ibn Sina's first appointment was that of physician to the emir, who owed him his recovery from a dangerous illness (997). Ibn Sina's chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order to forever conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labors but still found time to write some of his earliest works.

When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Mahmud of Ghazni and proceeded westwards to Urgench in modern Turkmenistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents.

Qabus, the generous ruler of Dailam and central Persia, himself a poet and a scholar, with whom Ibn Sina had expected to find asylum, was on about that date (1012) starved to death by his troops who had revolted. Ibn Sina himself was at this time stricken by a severe illness. Finally, at Gorgan, near the Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina's treatises were written for this patron; and the commencement of his *Canon of Medicine* also dates from his stay in Hyrcania.

Ibn Sina subsequently settled at Rai, in the vicinity of modern Tehran (present-day capital of Iran), the hometown of Rhazes; where Majd Addaula, a son of the last Buwayhid emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). About thirty of Ibn Sina's shorter works are said to have been composed in Rai. Constant feuds which raged between the regent and her second son, Shams al-Daula, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin, he passed southwards to Hamadan where Shams al-Daula, another Buwayhid emir, had established himself.

At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir decreed that he should be banished from the country.

Ibn Sina, however, remained hidden for forty days in Sheikh Ahmed Fadhel's house until a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the *Canon* and the *Sanatio*, were dictated and explained to his pupils. On the death of the emir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary named Ismail, where he resumed his former occupation of teaching.

The revival of the Buwayhid dynasty of Hamadan was due to the intervention of a prince named Baha al-Daula, who restored peace in the country. Ibn Sina was reinstated to his post, and the former emir's patron, who had fled to an island in the Caspian Sea, now returned to his country, and on Ibn Sina's arrival, was received with open arms by the new ruler. This enabled Ibn Sina to proceed to Isfahan, where he found himself again in possession of the royal favor. He spent his last years at Isfahan.

Despite being acclaimed for his scientific and medical prowess, Avicenna's life was fraught with challenges, including frequent relocations and political instability. His scholarly contributions endured, however, establishing him as one of the most prominent figures of Islamic philosophy and science.

Avicenna's influence extends far beyond his time, with his works impacting both Islamic and Western thought. His methods and theories in medicine, particularly those in *The Canon of Medicine*, were pivotal in shaping the development of medical science. His philosophical ideas, rooted in Aristotelianism and Neoplatonism, laid foundational concepts for subsequent Islamic and European scholars.

His intellectual legacy is preserved through the continued study and respect of his works, reflecting the lasting significance of his contributions to philosophy, science, and medicine.