ABSTRACT

Historians of sciences in the Muslim world have often overlooked the role of religious circles as places for the production and circulation of scientific materials. By focusing on the case of Muhammad Karim Khan Kirmani (d. 1288/1871), this article explores how scientific learning is dealt with in the work of a leading master of the Shaykhi school. This article looks in particular at the Daqa’iq al-‘ilaj, an extensive medical treatise written in the years which saw the founding of the Dar al-Funun in Tehran. The main feature of this work is its eclecticism. It deals chiefly with Avicennian medical knowledge and is structured according to the patterns of Avicennian medical texts. In parallel, it set forth a theory of human constitution which incorporates the concepts of spagyric medicine originated from the work of the Renaissance scholar Paracelsus (d. 1541). Muhammad Karim Khan Kirmani did not just translate Paracelsus’ ideas, he domesticated them in the epistemic framework of the receiving culture. Furthermore, the Daqa’iq al-‘ilaj includes a number of traditions on medical issues drawn from the collections of the imams’ hadith. The author uses the hadiths as a flexible device: they are quoted to endorse Avicennian medical and hygienic notions; moreover, they are also used in the part which introduces the Paracelsian concept of tartar.

摘要

穆斯林世界的科学史学家常常忽视宗教界作为科学材料生产和流通场所的作用。本文以穆罕默德·卡里姆·汗·基尔马尼（Muhammad Karim Khan Kirmani，卒于 1288/1871 年）为例，探讨了谢赫学派一位顶尖大师的作品中如何处理科学学习。本文特别关注《Daqa'iq al-'ilaj》，这是一部在德黑兰 Dar al-Funun 成立期间撰写的内容广泛的医学论文。这部作品的主要特点是它的折衷主义。它主要涉及阿维森医学知识，并根据阿维森医学文本的模式进行结构。在平行下，它提出了一种人体构造理论，其中融合了源自文艺复兴时期学者帕拉塞尔苏斯（Paracelsus，卒于 1541 年）著作中的温泉医学概念。穆罕默德·卡里姆·汗·基尔马尼不仅翻译了帕拉塞尔苏斯的思想，还将它们融入了接受文化的认知框架中。此外，《Daqa'iq al-'ilaj》还包括一些取自伊玛目圣训集的有关医疗问题的传统。作者将圣训作为一种灵活的手段：引用它们来支持阿维森尼的医学和卫生观念；而且，在介绍帕拉塞尔苏斯的牙垢概念的部分也使用了它们。《Daqa'iq al-'ilaj》包含许多取自伊玛目圣训集的关于医疗问题的传统。作者将圣训作为一种灵活的手段：引用它们来支持阿维森尼的医学和卫生观念；而且，在介绍帕拉塞尔苏斯的牙垢概念的部分也使用了它们。《Daqa'iq al-'ilaj》包含许多取自伊玛目圣训集的关于医疗问题的传统。作者将圣训作为一种灵活的手段：引用它们来支持阿维森尼的医学和卫生观念；而且，在介绍帕拉塞尔苏斯的牙垢概念的部分也使用了它们。