Instruct: Given a question, retrieve relevant documents that answer the question.
Query: Did Avicenna write any books?
His most famous works are The Book of Healing, a philosophical and scientific encyclopedia, and The Canon of Medicine, a medical encyclopedia[12][13][14] which became a standard medical text at many medieval universities[15] and remained in use as late as 1650.[16] In 1973, Avicenna's Canon Of Medicine was reprinted in New York.[17]
Muhammad ibn Zakariya al-Razi, Hunayn ibn Ishaq, Ibn Sina (Avicenna), Ali ibn Isa al-Kahhal, Ibn al-Nafis, and Mir Mu’min Husayni Tunikabuni were all students that trained at Islamic Hospitals in order to advance their knowledge in the medical field. These students were key players in the advancement of "bimaristans" because of contributions to Islamic Medicine from their observations and writings. Muhammad ibn Zakariya al-Razi was an Islam philosopher, physician, and alchemist, who trained well in the Greek science and is known for his "Comprehensive Book of Medicine." Hunayn ibn Ishaq was viewed as a mediator between Greek sciences and Arabs due to his translations of multiple documents that were tremendously important. Hunayn ibn Ishaq was also an optometrist. Avicenna was a physician as well as a government official. The "Canon of Medicine" constructed by Avicenna systemized medicine logically. Like Hunayn ibn Ishaq, Ali ibn Isa al-Kahhal was also an optometrist, who classified more than one hundred diseases of the eyes. Ibn al-Nafis was also a physician and an author, most known for his commentary on pulmonary circulation. Lastly, Mir Mu’min Husayni Tunikabuni focused on how yogic breath control can control the humours. While all of these people did many different things, they all contributed to advancements in medicine.
Muslim scholarship, especially early Islamic philosophy and Islamic science, was well known through Latin translation among the learned in England by 1386, when Geoffrey Chaucer was writing. In the Prologue to the "Canterbury Tales", there is among the pilgrims wending their way to Canterbury a 'Doctour of Phisyk' whose learning included Rhazes (Al-Razi), Avicenna (Ibn Sina, Arabic ابن سينا) and Averroes (Ibn Rushd, Arabic ابن رشد). In the Pardoner's Tale, Chaucer mentions part of Avicenna's work concerning poisons. Avicenna's "The Canon of Medicine" (1025), in Latin translation, was a standard text for medical students up until the 18th century. Roger Bacon, one of the earliest European advocates of the scientific method, is known to have studied the works of several early Muslim philosophers. In particular, his work on optics in the 13th century was influenced by the "Book of Optics" (1021) by Ibn al-Haytham (Alhazen).
In 2011, Rovshan started translating one of Avicenna's final books, Remarks and Admonitions (Kitab al-isharat wa al-tanbihat), which impressed both the East and the West. In parallel with the semantic translation of the book, Rovshan Abdullaev provided profound explanations of Avicenna's metaphysics and logic. This work was published as two books: Contemplation and On the Levels of the Mystics.
Although Cherryh is credited as a co-author on each of the books, she apparently did not write any of them. She did write a foreword for each book and may have helped plan the storylines, and therefore was credited as a co-author for all three novels. The publisher, however, eliminated Cherryh's introduction from most or all editions of the book.
In the "Al-Burhan" ("On Demonstration") section of the book, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discusses Aristotle's "Posterior Analytics" and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of "How does one acquire the first principles of a science?" He asked how a scientist would arrive at "the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises?" He explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds two further methods for arriving at the first principles: the ancient Aristotelian method of induction ("istiqra"), and the method of examination and experimentation ("tajriba"). Avicenna criticized Aristotelian induction, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he develops a "method of experimentation as a means for scientific inquiry."
Zakhireye Khwarazmshahi 
( "Zakhīra-i Khwârazmshâhī", "Treasure dedicated to the king of Khwarazm"), is a Persian medical encyclopedia written by the Persian, Ismail Gorgani (1040-1136) in 1110.
This Persian medical book is equal in prestige to the famous medical book by Avicenna, which is considered medical canon. Although the book of "Zakhirah-i Khvarazm'Shahi" is written in Persian it contains a few Arabic words.
The book builds upon works by Avicenna, Akhaveiny and other doctors of traditional medicine written in the fifth century or before.
This Iranian traditional medicinal book has been translated to other languages such as Turkish, Urdo, and Hebrew, and by the author himself into Arabic. After writing this encyclopedic book, Gorgani wrote Khafi Alayee as a contraction of it.
Avicenna detailed the argument for the existence of God in three books namely Al-ShifaThe Book of Healing and Al-Nejat and Al-isharat wa al-tanbihat. it seems that for the first time applied the argument of Seddiqin. According to Muhammad Legenhausen little pay attention to Avicenna's proof of sincere.Avicenna described the argument as seddiqin( Borhane seddiqin) because this argumentation applies by those who are truthful. According to Avicenna, those who are truthful persons, their argument is pure truth while there is no symbols of untruthfulness in their argumentation. In other words, Seddiqin witness to existence of God and truth just only by one argument which is the essence of Truth and God. Avicenna refers to the argument as follows:
Also Avicenna quotes the Quran to support the argumentation:" Is it not sufficient as regards your Lord that he is witness over all things"(surah 41, verse 53).
In his book The Physician (1988) Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna, the great master of his time. The novel was adapted into a feature film, The Physician, in 2013. Avicenna was played by Ben Kingsley.
So strong is the Persian inclination to versifying everyday expressions that one can encounter poetry in almost every classical work, whether from Persian literature, science, or metaphysics. In short, the ability to write in verse form was a pre-requisite for any scholar. For example, almost half of Avicenna's medical writings are in verse.
Maqasid al Falasifa (), or The Aims of the Philosophers was written by Al-Ghazali. Influenced by Avicenna's works, he wrote this book presenting the basic theories of Philosophy. In this book, he explained in detail about what philosophy is and described basic entities like judgement, concept, premise, and logic. Al-Ghazali stated that one must be well versed in the ideas of the philosophers before setting out to refute their ideas. He also stated that he did not find other branches of philosophy including physics, logic, astronomy or mathematics problematic.
After writing "Maqasid al Falasifa", he wrote another book Tahāfut al-Falāsifa, criticizing the Avicennian school of early Islamic philosophy.
An early formal system of temporal logic was studied by Avicenna.[74] Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication.[75] Avicenna's work was further developed by Najm al-Dīn al-Qazwīnī al-Kātibī and became the dominant system of Islamic logic until modern times.[76][77] Avicennian logic also influenced several early European logicians such as Albertus Magnus[78] and William of Ockham.[79][80] Avicenna endorsed the law of noncontradiction proposed by Aristotle, that a fact could not be both true and false at the same time and in the same sense of the terminology used. He stated, "Anyone who denies the law of noncontradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned."[81]
Ibn Al Jazzar wrote a number of books. They deal with grammar, history, jurisprudence, prosody, etc. Many of these books, quoted by different authors are lost. The most important book of Ibn Al Jazzar is Zad Al Mussafir (The Viaticum). Translated into Latin, Greek and Hebrew, it has been copied, recopied, and printed in France and Italy in the sixteenth century. It was adopted and popularized in Europe as a book for a classical education in medicine. This book is a compilation as the Canon of Avicenna, a mixture of medicine and philosophy. Avicenna was not a medical practitioner, but Ibn Al Jazzar was, and his book was useful.
The new owner of TSR, WotC's Peter Adkison, clearly did not harbor any of Lorraine Williams' ill-will toward Gygax: Adkison purchased all of Gygax's residual rights to D&D and AD&D for a six-figure sum. Although Gygax did not write any new supplements or books for TSR or WotC, he did agree to write the preface to the 1998 adventure "Return to the Tomb of Horrors", a paean to Gygax's original AD&D adventure "Tomb of Horrors". He also returned to the pages of Dragon Magazine, writing the "Up on a Soapbox" column from Issue #268 (January, 2000) to Issue #320 (June, 2004).
Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or Al-Biruni. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology.[92] He criticized Aristotle's view of the stars receiving their light from the Sun, stating that the stars are self-luminous, and believed that the planets are also self-luminous.[93] He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 1032, but Avicenna did not give the date of his observation, and modern scholars have questioned whether he could have observed the transit from his location at that time; he may have mistaken a sunspot for Venus. He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology,[92] i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.[94][95]
In his philosophical writings, Averroes attempted to return to Aristotelianism, which according to him had been distorted by the Neoplatonist tendencies of Muslim philosophers such as Al-Farabi and Avicenna. He rejected al-Farabi's attempt to merge the ideas of Plato and Aristotle's, pointing out the difference between the two, such as Aristotle's rejection of Plato's theory of ideas. He also criticized Al-Farabi's works on logic for misinterpreting its Aristotelian source. He wrote an extensive critique of Avicenna, who was the standard-bearer of Islamic Neoplatonism in the Middle Ages. He argued that Avicenna's theory of emanation had many fallacies and was not found in the works of Aristotle. Averroes disagreed with Avicenna's view that existence is merely an accident added to essence, arguing the reverse; something exists "per se" and essence can only be found by subsequent abstraction. He also rejected Avicenna's modality and Avicenna's argument to prove the existence of God as the Necessary Existent.
Avicenna's legacy in classical psychology is primarily embodied in the Kitab al-nafs parts of his Kitab al-shifa (The Book of Healing) and Kitab al-najat (The Book of Deliverance). These were known in Latin under the title De Anima (treatises "on the soul"). Notably, Avicenna develops what is called the "flying man" argument in the Psychology of The Cure I.1.7 as defense of the argument that the soul is without quantitative extension, which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").[63][64]
In the Al-Burhan (On Demonstration) section of The Book of Healing, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discusses Aristotle's Posterior Analytics and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of "How does one acquire the first principles of a science?" He asked how a scientist would arrive at "the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises?" He explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty". Avicenna then adds two further methods for arriving at the first principles: the ancient Aristotelian method of induction (istiqra), and the method of examination and experimentation (tajriba). Avicenna criticized Aristotelian induction, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he develops a "method of experimentation as a means for scientific inquiry."[73]
Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic.[55] Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century.[56] Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.
Al-Razi's religious and philosophical views were later criticized by Abu Rayhan Biruni and Avicenna in the early 11th century. Biruni in particular wrote a short treatise ("risala") dealing with al-Razi, criticizing him for his sympathy with Manichaeism, his Hermetical writings, his religious and philosophical views, for refusing to mathematize physics, and his active opposition to mathematics. Avicenna, who was himself a physician and philosopher, also criticized al-Razi. During a debate with Biruni, Avicenna stated:
Besides philosophy and medicine, Avicenna's corpus includes writings on astronomy, alchemy, geography and geology, psychology, Islamic theology, logic, mathematics, physics and works of poetry.[18]
Contrary to Carl Brockelmann's information (GAL 1:485; Suppl. 1:887), Sharaf al-Zamān Muḥammad ibn ʿAlī al-Īlāqī of Bākharz (in Khorasān, Iran), who was most probably active in Balkh (today's Afghanistan), was not a figure of the 6th/12th century. He did not die in 536/1141 (in the battle of the Qatwan steppe) but most probably around 460/1068 and should be counted among Avicenna's (d. 429/1037) direct students. Al-Ilāqī produced an epitome of the first book of the Canons of Medicine by Avicenna which was known under various titles: "Kitāb al-Fuṣūl al-Ilāqiyya" ("The Aphorisms of al-Ilāqī") and "Kitāb al-asbāb wa-al-`alāmāt" ("The Book of Causes and Symptoms"). Al-Ilāqī's greatly abbreviated version of the first book of the Canon was very popular, and many copies have survived.
Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. However Anawati argues (following Ruska) that the de Anima is a fake by a Spanish author. Similarly the Declaratio is believed not to be actually by Avicenna. The third work (The Book of Minerals) is agreed to be Avicenna's writing, adapted from the Kitab al-Shifa (Book of the Remedy).[99] Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir.[100] The epistola de Re recta is somewhat less sceptical of alchemy; Anawati argues that it is by Avicenna, but written earlier in his career when he had not yet firmly decided that transmutation was impossible.[99]
Avicenna says in his book of heaven and earth, that heat is generated from motion in external things.[87]
Avicenna was born in Afsanah at 980, a village near Bukhara. His father counted as ruler of a region by the name of keramaytan. Avicenna along with his family after moving to Bukhara, continued his studies. According to Nasr, Avicenna had many teachers including Nātelī physicians Abū Manṣūr Qomrī and Abū Sahl Masīḥī. Avicenna wrote nearly 250 works on diverse sciences in medieval period including long and short treatises such as the Daneshnameh Alaei (The Book of Science Dedicated to 'Alii' al-Dawlah). Avicenna wrote Isharat when he was under the criticism of certain literary scholars, showing his skill in Arabic language by a philosophy book as Isharat. Nasr refers to the book of Isharat as the last and greatest masterpiece of Avicenna.