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(980-1037), whose Res la dar handasa ( Epistle on geometry ) he published after his master s death (Storey, II/1, p. 3, no. 4). Abd-al-V ( Manner of the arrangement of the celestial spheres ) and a treatise on times and eclipses. See also Suter, Mathematiker, pp. 172-73, no. 425. Ebn S n s pupils and known mainly as a commentator and transmitter of Ebn S n s ARB YJ N (d. 458/1066), one of Ebn S n s pupils during his stay in Hamad n (405/1015- 415/1024) and Isfahan (415/1024-428/1037). Very little is known about his life. Originally a Zoroastrian converted to Islam, his knowledge of Arabic was not perfect ( kal m al- arab ; see Bayhaq , p. 97 end; ns r , II, pp. 157.18f., 160.16). Bahmany r is known mainly as a commentator and transmitter of Ebn S n s philosophy. His main work, l (see the Bibliography) was compiled in Isfahan between 415/1024 and 428/1037 for his uncle, the Zoroastrian Ab Man offers the quintessence of Ebn S n s logic, physics, and metaphysics according to his ef Naj t, and E r t wa l-tanb h t, and also contains, as he informs us (Ket b al-ta results of his discussions with Ebn S n . This book, which follows Ebn S n s D ne -n ma-ye in structure, is said to have been translated into Persian ( summarized (Ebn Ab O aybe a, II, p. 204.5f) by Abd-al-La f Ba d d (d. 629/1231-32). l differ in length; see Anawati, p. 19; further mss. Rag p Pa a 880, copied 1118/1706; B.M., add. 16.659, fols. 201r(197r)-228v(224v). The discussions between Ebn S n and Bahmany r during the time of Al , ah r maq la, tr. Browne, pp. 126f.) also resulted in a collection of answers by Ebn S n on questions by his pupils, mainly by Bahmany r. In this collection, called Mob t (Gohlman, pp. 100f.; Ebn Ab O aybe a, II, p. 19.20), Ebn S n comments on f . The text is transmitted in different versions; the only available edition (see Bibliography) does not include all manuscripts and versions, some of which contain answers on questions by other pupils of Ebn S n , namely 202). On the varying manuscripts see Mahdaw , pp. 202-12; Anawati, pp. 82-85; further mss.: B.M., 8069 [18th-19th cent.], fols. 17v-21); Feyzullah Efendi, 2188, fols. 211r-220r (starts with nr. 5 of Mahdaw , p. 210). Two letters by Ebn S n appended to the manuscript preserved in Egypt are written to a person addressed as ay al-f el which apparently means Bahmany r ( ah r maq la, ed. Qazv n and Mo n, p. 446 n. 5). Akin to the above-mentioned texts is a collection of notes (Ta l q t ) on fundamental terms of metaphysics, physics, and logic taken by Bahmany r from explanations given by Ebn S n . It is not yet clear whether the Ta l q t are the result of Bahmany r s discussions with Ebn S n in Hamad n (Gohlman, pp. 54f.) during the reign of ams-al-Dawla (so Badaw in his edition, p. 6) or have been compiled later in Isfahan during the reign of Al mss. see Mahdaw , pp. 60-64; Anawati, pp. 19-21. An excerpt of the text appears under the name of F r b (v. Michot, MIDEO 15, 1982, pp. 231-50). Three more treatises are attributed to Bahmany r. They too follow Ebn S n and contain short descriptions of metaphysics (Res la f maw of beings (Res la f mar teb al-mawj d t), and of the perceiving powers of the soul according to Peripatetic philosophy (Maq la f r The fact that Bahmany r s books in the first place aim at explicating and summarizing ideas of his teacher Ebn S n and that they to some extent may be based on notes taken from his master s lectures makes it difficult to differentiate between the writings of Ebn S n and those of his pupils, and explains why the above-mentioned summary of metaphysics ) has often been attributed in manuscripts to Ebn S n (also called E b t al-mabda al-awwal ; cf. Mahdaw , pp. 259f.; Anawati, pp. 235f.). In an analogous manner we can explain why the above-mentioned Res la f mar teb al-mawj d t has also been attributed at least in one case (ms. Berlin 3058), under the title of Res la f e b t al- mof raq t , to another pupil of Ebn S n , namely to Ab manuscripts have ascribed the text to Bahmany r (Anawati, p. 19), as well as a third, incomplete manuscript (K?prülü, Istanbul 1604; see Anawati, p. 19) which has the title Fa l sam w ya . However, to make matters more complicated, the Res la f e b t al-mof raq t , which is identical with the Res la f mar teb al-mawj d t is ascribed to F r b in numerous A more autonomous treatise is Bahmany r s Maq la f r qow h (ms. Nafiz Pa a, Istanbul, 1350, fols. 54v-57r). It is a supplementary treatise on what Cairo, 1395/1975, pp. 27ff., esp. 50ff.) and deals mainly with the perception (edr k) of the Further writings by Bahmany r which seem to be lost include: Ket b al-bahja f man ns r , II, p. 157) = (?) Ket b al-rotba fi l- man eq (Bayhaq , p. 98.3) = Ket b al-z na fi l-man eq ( ahraz r , II, p. 38, 11); a fragment of the Ket b al-bahja on God s (al-w jeb) knowledge of himself has been preserved by ns r , II, p. 157 end; Ba d d , I, p. 244); Ket b fi l-m s q (Bayhaq , p. 98.4 = ahraz r , II, p. 38.11). Several gnomological sayings are ascribed to Bahmany r in Bayhaq , pp. 98.5-99.2 (taken over, with omissions, by Bahmany r s extant works give the impression that he was very much interested in Ebn S n s Neoplatonic teaching of the divine uncaused, self-sufficing, and necessary first cause and the creation caused by it through emanations (fay ). Moreover, he paid much attention to the soul of man and stars, its perceiving powers and afterlife. According to one report ( ns r II, p. 158) Bahmany r differed from Ebn S n in his teaching of the soul; contrary to Ebn S n he maintains that the soul is not unchanged in its afterlife This difference between Bahmany r and Ebn S n can not modify our view that Bahmany r stands in the shadow of his great master. He has become known to posterity as commentator of Ebn S n , but seems not to have had much influence; we only hear that Bahmany r s pupil Abu l- Abb s Lawkar has taken care for the propagation of his ideas and thus of Ebn S n s philosophy in Khorasan (Bayhaq , p. 126.10f.; Bibliography : Printed works by Bahmany r: Res la f mar teb al-mawj d t, ed. and tr. S. Poper, in Behmenj r Ben El-Marzub n, der persische Aristoteliker aus Avicenna s Schule: Zwei metaphysische Abhandlungen von ihm Arabisch und Deutsch mit Anmerkungen, Leipzig, 1851, pp. 17-28 (tr. pp. 24-47), ed. Abd-al-Jal l Sa d in Bahmany r, m ba d al- ab a , Cairo, 1329/1911, pp. 12-19. Res la f maw S. Poper, ibid., pp. 2-16 (tr. pp. 1-23) = ed. Sa d, pp. 2-11. Al-Mob Ebn S n ), ed. Abd-al-Ra m n Badaw , in Ares Tehran, 1349 ./1970; partial Russ. tr. A. V. Sagadeeva, Kniga pervaya. Perevod s arabskogo, vvodnaya stat ya i kommentarii, Baku, 1983. Ta l q t (compilation of Ebn S n s text in the recension of Abd-al-Razz q), ed. Abd-al-Ra m n Badaw , Cairo, 1392/1973; an excerpt of this text (ed. Badaw , pp. 16.2-193-19) is ascribed to F r b (ed. Hyderabad, 1346/1927). and Qom, 1392/1972, pp. 157-61. Ebn Ab O aybe a, Oy n al-anb , ed. A. Mueller, Koenigsberg, 1884, repr. 1972. Obayd J zj n , S rat al- ay al-Ra s; Fehrest kotob Ebn S n , ed. and tr. W. E. Gohlman, The Life of Ibn Sina, Albany, New York, 1974; the text , ed. J. Lippert, Leipzig, 1903, pp. 413ff. Ne Tehran, 1333 ./1954, text p. 124, notes pp. 444-47; Eng. tr. E. G. Browne, London, 1921, 2nd ed., 1978. ams-al-D n Mo ammad b. Ma m d ahraz r , Nozhat al-arw Secondary sources: S. M. Afnan, Avicenna, His Life and Works, London, 1958, pp. 233f. G. C. Anawati, Mo allaf t Ebn S n , Cairo, 1950. T. J. de Boer, The History of Philosophy in Islam, tr. E. R. Jones, 2nd ed., New York, 1967, pp. 146f. Brockelmann, GAL I, p. 458, S. I, p. la, III, Beirut, 1376/1957, p. 81. Ya y Mahdaw , ah -ye mo annaf t-e Ebn S n , Tehran, 1333 ./1954. Abd-All h Na ohum , Beirut, ca. 1960, p. 263. af , Adab y t I, pp. 318-19. Umarbek Sultonov, Muosiri Abuali ibni Sina [Mo



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