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Thursday, September 11, 2014

Albert Einstein

March 14, 1879 - April 18, 1955
Physicist and Mathematician
Nobel Laureate for Physics 1921"There are only two ways to live your life.
One is as though nothing is a miracle.
The other is as if everything is."
- Albert Einstein -
Albert Einstein was an award winning German-born theoretical physicist who emigrated to U.S. in 1933 due to the rise to power of the Nazis under Hitler. He settled in the U.S., becoming a citizen in 1940. On the eve of World War II, he helped alert President Franklin D. Roosevelt that Germany might be developing an atomic weapon, and recommended that the U.S. begin similar research; this eventually led to what would become the Manhattan Project. Einstein was in support of defending the Allied forces, but largely denounced using the new discovery of nuclear fission as a weapon. Later, with the British philosopher Bertrand Russell, Einstein signed the Russell-Einstein Manifesto, which highlighted the danger of nuclear weapons. Einstein was affiliated with the Institute for Advanced Study in Princeton, New Jersey, until his death in 1955.

Einstein, developed the general theory of relativity, one of the two pillars of modern physics (alongside quantum mechanics). While best known for his mass-energy equivalence formula E = mc2 (which has been dubbed "the world's most famous equation"), he received the 1921 Nobel Prize in Physics "for his services to theoretical physics, and especially for his discovery of the law of the photoelectric effect". The latter was pivotal in establishing quantum theory.
While best known for the theory of relativity (and specifically mass-energy equivalence, E=mc2), he was awarded the 1921 Nobel Prize in Physics for his 1905 (Annus Mirabilis) explanation of the photoelectric effect and "for his services to Theoretical Physics". Einstein published more than 300 scientific papers along with over 150 non-scientific works. His great intellectual achievements and originality have made the word "Einstein" synonymous with great intelligence and genius. Einstein was named Time magazine's "Man of the Century."
He was known for many scientific investigations, among which were: his special theory of relativity which stemmed from an attempt to reconcile the laws of mechanics with the laws of the electromagnetic field, his general theory of relativity which extended the principle of relativity to include gravitation, relativistic cosmology, capillary action, critical opalescence, classical problems of statistical mechanics and problems in which they were merged with quantum theory, leading to an explanation of the Brownian movement of molecules; atomic transition probabilities, the probabilistic interpretation of quantum theory, the quantum theory of a monatomic gas, the thermal properties of light with a low radiation density which laid the foundation of the photon theory of light, the theory of radiation, including stimulated emission; the construction of a "unified field theory", and the geometrization of physics.
Following his research on general relativity, Einstein entered into a series of attempts to generalize his geometric theory of gravitation to include electromagnetism as another aspect of a single entity. In 1950, he described his "unified field theory" in a Scientific American article entitled "On the Generalized Theory of Gravitation". Although he continued to be lauded for his work, Einstein became increasingly isolated in his research, and his efforts were ultimately unsuccessful. In his pursuit of a unification of the fundamental forces, Einstein ignored some mainstream developments in physics, most notably the strong and weak nuclear forces, which were not well understood until many years after his death. Mainstream physics, in turn, largely ignored Einstein's approaches to unification. Einstein's dream of unifying other laws of physics with gravity motivates modern quests for a theory of everything and in particular string theory, where geometrical fields emerge in a unified quantum-mechanical setting.



Einstein collaborated with others to produce a model of a wormhole. His motivation was to model elementary particles with charge as a solution of gravitational field equations, in line with the program outlined in the paper "Do Gravitational Fields play an Important Role in the Constitution of the Elementary Particles?". These solutions cut and pasted Schwarzschild black holes to make a bridge between two patches. If one end of a wormhole was positively charged, the other end would be negatively charged. These properties led Einstein to believe that pairs of particles and antiparticles could be described in this way.



Albert Einstein in 1921



Early life and education


Einstein was born on March 14, 1879, to a Jewish family, in Ulm, Wurttemberg, Germany. His father was Hermann Einstein, a salesman who later ran an electrochemical works, and his mother was Pauline nŽe Koch. They were married in Stuttgart-Bad Cannstatt.
At his birth, Albert's mother was reputedly frightened that her infant's head was so large and oddly shaped. Though the size of his head appeared to be less remarkable as he grew older, it's evident from photographs of Einstein that his head was disproportionately large for his body throughout his life, a trait regarded as "benign macrocephaly" in large-headed individuals with no related disease or cognitive deficits. His parents also worried about his intellectual development as a child due to his initial language delay and his lack of fluency until the age of nine, though he was one of the top students in his elementary school.
In 1880, shortly after Einstein's birth the family moved to Munich, where his father and his uncle founded a company manufacturing electrical equipment (Elektrotechnische Fabrik J. Einstein & Cie). This company provided the first lighting for the Oktoberfest as well as some cabling in the suburb of Schwabing.
Albert's family members were all non-observant Jews and he attended a Catholic elementary school. At the insistence of his mother, he was given violin lessons. Though he initially disliked the lessons, and eventually discontinued them, he would later take great solace in Mozart's violin sonatas.
When Einstein was five, his father showed him a small pocket compass, and Einstein realized that something in "empty" space acted upon the needle; he would later describe the experience as one of the most revelatory events of his life. He built models and mechanical devices for fun and showed great mathematical ability early on.
In 1889, a medical student named Max Talmud (later: Talmey), who regularly visited the Einsteins, introduced Einstein to key science and philosophy texts, including Kant's Critique of Pure Reason.
Einstein attended the Luitpold Gymnasium, where he received a relatively progressive education. In 1891, he taught himself Euclidean geometry from a school booklet and began to study calculus; Einstein realized the power of deductive reasoning from Euclid's Elements, which Einstein called the "holy little geometry book" (given by Max Talmud). At school, Einstein clashed with authority and resented the school regimen, believing that the spirit of learning and creative thought were lost in such endeavors as strict rote learning.
From 1894, following the failure of Hermann Einstein's electrochemical business, the Einsteins moved to Milan and proceeded to Pavia after a few months. Einstein's first scientific work, called "The Investigation of the State of Aether in Magnetic Fields", was written contemporaneously for one of his uncles. Albert remained in Munich to finish his schooling, but only completed one term before leaving the gymnasium in the spring of 1895 to join his family in Pavia. He quit a year and a half before the final examinations, convincing the school to let him go with a medical note from a friendly doctor, but this meant that he had no secondary-school certificate. That same year, at age 16, he performed a famous thought experiment by trying to visualize what it would be like to ride alongside a light beam. He realized that, according to Maxwell's equations, light waves would obey the principle of relativity: the speed of the light would always be constant, no matter what the velocity of the observer. This conclusion would later become one of the two postulates of special relativity.
Rather than pursuing electrical engineering as his father intended for him, he followed the advice of a family friend and applied at the Federal Polytechnic Institute in Zurich in 1895. Without a school certificate he had to take an admission exam, which he - at the age of 16 being the youngest participant Ð did not pass. He had preferred travelling in northern Italy over the required preparations for the exam. Still, he easily passed the science part, but failed in general knowledge.
After that he was sent to Aarau, Switzerland to finish secondary school. He lodged with Professor Jost Winteler's family and became enamored with Sofia Marie-Jeanne Amanda Winteler, commonly referred to as Sofie or Marie, their daughter and his first sweetheart. Einstein's sister, Maja, who was perhaps his closest confidant, was to later marry their son, Paul. While there, he studied Maxwell's electromagnetic theory and received his diploma in September 1896. Einstein subsequently enrolled at the Federal Polytechnic Institute in October and moved to Zurich, while Marie moved to Olsberg, Switzerland for a teaching post. The same year, he renounced his WŸrttemberg citizenship to avoid military service.
In 1900, Einstein was granted a teaching diploma by the Federal Polytechnic Institute. Einstein then submitted his first paper to be published, on the capillary forces of a straw, titled "Consequences of the observations of capillarity phenomena". In this paper his quest for a unified physical law becomes apparent, which he followed throughout his life. Through his friend Michele Besso, Einstein was presented with the works of Ernst Mach, and would later consider him "the best sounding board in Europe" for physical ideas.



Marriages and Children


In the spring of 1896, Mileva Maric started as a medical student at the University of Zurich, but after a term switched to the Federal Polytechnic Institute. She was the only woman to study in that year for the same diploma as Einstein. Maric's relationship with Einstein developed into romance over the next few years, though his mother objected because she was too old, not Jewish, and physically defective.
Einstein was married to Mileva Maric from January 6, 1903. He referred to her as "a creature who is my equal and who is as strong and independent as I am". Ronald W. Clark, a biographer of Einstein, claimed that Einstein depended on the distance that existed in his marriage to Mileva in order to have the solitude necessary to accomplish his work; he required intellectual isolation.
In early 1902, Einstein and Mileva Maric had a daughter they named Lieserl, born in Novi Sad where Maric was staying with her parents. Her fate is unknown, but the contents of a letter Einstein wrote to Maric in September 1903 suggest that she was either adopted or died of scarlet fever in infancy.
In May 1904, the couple's first son, Hans Albert Einstein, was born in Bern, Switzerland. Their second son, Eduard, was born in Zurich in July 1910. In 1914, Einstein moved to Berlin, while his wife remained in Zurich with their sons. They divorced on February 14, 1919, having lived apart for five years.



Einstein married Elsa Lowenthal on 2 June 1919, after having had a relationship with her since 1912. She was his first cousin maternally and his second cousin paternally. In 1933, they emigrated to the United States. In 1935, Elsa Einstein was diagnosed with heart and kidney problems and died in December 1936.
While traveling, Einstein wrote daily to his wife Elsa and adopted stepdaughters Margot and Ilse. The letters were included in the papers bequeathed to The Hebrew University. Margot Einstein permitted the personal letters to be made available to the public, but requested that it not be done until twenty years after her death (she died in 1986). Barbara Wolff, of The Hebrew University's Albert Einstein Archives, told the BBC that there are about 3,500 pages of private correspondence written between 1912 and 1955. Einstein bequeathed the royalties from use of his image to The Hebrew University of Jerusalem. Corbis, successor to The Roger Richman Agency, licenses the use of his name and associated imagery, as agent for the university.



Patent Office


Conrad Habicht, Maurice Solovine and Einstein, who founded the Olympia Academy

After graduating, Einstein spent almost two frustrating years searching for a teaching post, but Marcel Grossmann's father helped him secure a job in Bern, at the Federal Office for Intellectual Property, the patent office, as an assistant examiner. He evaluated patent applications for electromagnetic devices. In 1903, Einstein's position at the Swiss Patent Office became permanent, although he was passed over for promotion until he "fully mastered machine technology".
Much of his work at the patent office related to questions about transmission of electric signals and electrical-mechanical synchronization of time, two technical problems that show up conspicuously in the thought experiments that eventually led Einstein to his radical conclusions about the nature of light and the fundamental connection between space and time.
With a few friends he met in Bern, Einstein started a small discussion group, self-mockingly named "The Olympia Academy", which met regularly to discuss science and philosophy. Their readings included the works of Henri PoincarŽ, Ernst Mach, and David Hume, which influenced his scientific and philosophical outlook.



Academic Career


In 1901, his paper "Folgerungen aus den CapillaritŠtserscheinungen" ("Conclusions from the Capillarity Phenomena") was published in the prestigious Annalen der Physik.
On April 301905, Einstein completed his thesis, with Alfred Kleiner, Professor of Experimental Physics, serving as pro-forma advisor. Einstein was awarded a PhD by the University of Zurich. His dissertation was entitled "A New Determination of Molecular Dimensions". That same year, which has been called Einstein's annus mirabilis (miracle year), he published four groundbreaking papers, on the photoelectric effect, Brownian motion, special relativity, and the equivalence of mass and energy, which were to bring him to the notice of the academic world.
By 1908, he was recognized as a leading scientist, and he was appointed lecturer at the University of Bern. The following year, he quit the patent office and the lectureship to take the position of physics docent at the University of Zurich. He became a full professor at Karl-Ferdinand University in Prague in 1911.
In 1914, he returned to Germany after being appointed director of the Kaiser Wilhelm Institute for Physics (1914-1932) and a professor at the Humboldt University of Berlin, with a special clause in his contract that freed him from most teaching obligations. He became a member of the Prussian Academy of Sciences. In 1916, Einstein was appointed president of the German Physical Society (1916-1918).
During 1911, he had calculated that, based on his new theory of general relativity, light from another star would be bent by the Sun's gravity. That prediction was claimed confirmed by observations made by a British expedition led by Sir Arthur Eddington during the solar eclipse of May 29, 1919.
International media reports of this made Einstein world famous. On November 7, 1919, the leading British newspaper The Times printed a banner headline that read: "Revolution in Science - New Theory of the Universe - Newtonian Ideas Overthrown". Much later, questions were raised whether the measurements had been accurate enough to support Einstein's theory.
In 1980 historians John Earman and Clark Glymour published an analysis suggesting that Eddington had suppressed unfavorable results. The two reviewers found possible flaws in Eddington's selection of data, but their doubts, although widely quoted and, indeed, now with a "mythical" status almost equivalent to the status of the original observations, have not been confirmed. Eddington's selection from the data seems valid and his team indeed made astronomical measurements verifying the theory.
In 1921, Einstein was awarded the Nobel Prize in Physics for his explanation of the photoelectric effect, as relativity was considered still somewhat controversial. He also received the Copley Medal from the Royal Society in 1925.



Works and Doctorate


Einstein could not find a teaching post upon graduation, mostly because his brashness as a young man had apparently irritated most of his professors. The father of a classmate helped him obtain employment as a technical assistant examiner at the Swiss Patent Office in 1902. His main responsibility was to evaluate patent applications relating to electromagnetic devices. He also learned how to discern the essence of applications despite sometimes poor descriptions, and was taught by the director how "to express [him]self correctly". He occasionally corrected their design errors while evaluating the practicality of their work.
His friend from Zurich, Michele Besso, also moved to Bern and took a job at the patent office, and he became an important sounding board. Einstein also joined with two friends he made in Bern, Maurice Solovine and Conrad Habicht, to create a weekly discussion club on science and philosophy, which they grandly and jokingly named "The Olympia Academy." Their readings included Poincare, Mach, Hume, and others who influenced the development of the special theory of relativity.



Travels Abroad


Einstein visited New York City for the first time on April 2, 1921, where he received an official welcome by the Mayor, followed by three weeks of lectures and receptions. He went on to deliver several lectures at Columbia University and Princeton University, and in Washington he accompanied representatives of the National Academy of Science on a visit to the White House. On his return to Europe he was the guest of the British statesman and philosopher Viscount Haldane in London, where he met several renowned scientific, intellectual and political figures, and delivered a lecture at King's College.
In 1922, he traveled throughout Asia and later to Palestine, as part of a six-month excursion and speaking tour. His travels included Singapore, Ceylon, and Japan, where he gave a series of lectures to thousands of Japanese. His first lecture in Tokyo lasted four hours, after which he met the emperor and empress at the Imperial Palace where thousands came to watch. Einstein later gave his impressions of the Japanese in a letter to his sons. "Of all the people I have met, I like the Japanese most, as they are modest, intelligent, considerate, and have a feel for art."
On his return voyage, he also visited Palestine for 12 days in what would become his only visit to that region. "He was greeted with great British pomp, as if he were a head of state rather than a theoretical physicist", writes Isaacson. This included a cannon salute upon his arrival at the residence of the British high commissioner, Sir Herbert Samuel. During one reception given to him, the building was "stormed by throngs who wanted to hear him". In Einstein's talk to the audience, he expressed his happiness over the event:

    I consider this the greatest day of my life. Before, I have always found something to regret in the Jewish soul, and that is the forgetfulness of its own people. Today, I have been made happy by the sight of the Jewish people learning to recognize themselves and to make themselves recognized as a force in the world.



Emigration to U.S. in 1933


In February 1933 while on a visit to the United States, Einstein decided not to return to Germany due to the rise to power of the Nazis under Germany's new chancellor. He visited American universities in early 1933 where he undertook his third two-month visiting professorship at the California Institute of Technology in Pasadena. He and his wife Elsa returned by ship to Belgium at the end of March. During the voyage they were informed that their cottage was raided by the Nazis and his personal sailboat had been confiscated. Upon landing in Antwerp on March 28, he immediately went to the German consulate where he turned in his passport and formally renounced his German citizenship.
In early April, he learned that the new German government had passed laws barring Jews from holding any official positions, including teaching at universities. A month later, Einstein's works were among those targeted by Nazi book burnings, and Nazi propaganda minister Joseph Goebbels proclaimed, "Jewish intellectualism is dead." Einstein also learned that his name was on a list of assassination targets, with a "$5,000 bounty on his head." One German magazine included him in a list of enemies of the German regime with the phrase, "not yet hanged".
He resided in Belgium for some months, before temporarily living in England. In a letter to his friend, physicist Max Born, who also emigrated from Germany and lived in England, Einstein wrote, "... I must confess that the degree of their brutality and cowardice came as something of a surprise."
In October 1933 he returned to the U.S. and took up a position at the Institute for Advanced Study at Princeton, New Jersey, that required his presence for six months each year. He was still undecided on his future (he had offers from European universities, including Oxford), but in 1935 he arrived at the decision to remain permanently in the United States and apply for citizenship.



In 1921, Dean Henry Burchard Fine of Princeton University went to New York to pick up Albert Einstein. who had chosen Princeton for a lecture series on his new theory of relativity. Scientists all over the United States packed the lecture hall for five talks. Einstein decided to settle down in Princeton in 1933. - Photo courtesy of the Department of Rare Books and Special Collections, Princeton University Library.

Having fun and being silly
Though Einstein was never a faculty member at Princeton, he was a fixture on campus. Einstein was a member of the Institute for Advanced Study and lived in Princeton from 1933 to his death in 1955. Though the Institute is independent from the University, Einstein did keep an office on campus; he also led a University seminar on the mathematics of relativity and often helped students with math problems.

His affiliation with the Institute for Advance Studies would last until his death in 1955. He was one of the four first selected (two of the others being John von Neumann and Kurt Godel) at the new Institute, where he soon developed a close friendship with Godel. The two would take long walks together discussing their work. His last assistant was Bruria Kaufman, who later became a renowned physicist. During this period, Einstein tried to develop a unified field theory and to refute the accepted interpretation of quantum physics, both unsuccessfully.
Other scientists also fled to America. Among them were Nobel laureates and professors of theoretical physics. With so many other Jewish scientists now forced by circumstances to live in America, often working side by side, Einstein wrote to a friend, "For me the most beautiful thing is to be in contact with a few fine Jews - a few millennia of a civilized past do mean something after all." In another letter he writes, "In my whole life I have never felt so Jewish as now."



World War II and the Manhattan Project


In 1939, a group of Hungarian scientists that included emigre physicist Le— Szil‡rd attempted to alert Washington of ongoing Nazi atomic bomb research. The group's warnings were discounted.[66] Einstein and Szil‡rd, along with other refugees such as Edward Teller and Eugene Wigner, "regarded it as their responsibility to alert Americans to the possibility that German scientists might win the race to build an atomic bomb, and to warn that Hitler would be more than willing to resort to such a weapon."
In the summer of 1939, a few months before the beginning of World War II in Europe, Einstein was persuaded to lend his prestige by writing a letter with Szilard to President Franklin D. Roosevelt to alert him of the possibility. The letter also recommended that the U.S. government pay attention to and become directly involved in uranium research and associated chain reaction research.
The letter is believed to be "arguably the key stimulus for the U.S. adoption of serious investigations into nuclear weapons on the eve of the U.S. entry into World War II". President Roosevelt could not take the risk of allowing Hitler to possess atomic bombs first. As a result of Einstein's letter and his meetings with Roosevelt, the U.S. entered the "race" to develop the bomb, drawing on its "immense material, financial, and scientific resources" to initiate the Manhattan Project. It became the only country to successfully develop an atomic bomb during World War II.
For Einstein, "war was a disease and he called for resistance to war." But in 1933, after Hitler assumed full power in Germany, "he renounced pacifism altogether ... In fact, he urged the Western powers to prepare themselves against another German onslaught."
In 1954, a year before his death, Einstein said to his old friend, Linus Pauling, "I made one great mistake in my life - when I signed the letter to President Roosevelt recommending that atom bombs be made; but there was some justification - the danger that the Germans would make them."



U.S. Citizenship


Einstein became an American citizen in 1940. Not long after settling into his career at Princeton, he expressed his appreciation of the "meritocracy" in American culture when compared to Europe. According to Isaacson, he recognized the "right of individuals to say and think what they pleased", without social barriers, and as result, the individual was "encouraged" to be more creative, a trait he valued from his own early education. Einstein writes:

    What makes the new arrival devoted to this country is the democratic trait among the people. No one humbles himself before another person or class ... American youth has the good fortune not to have its outlook troubled by outworn traditions.
As a member of the National Association for the Advancement of Colored People (NAACP) at Princeton who campaigned for the civil rights of African Americans, Einstein corresponded with civil rights activist W. E. B. Du Bois, and in 1946 Einstein called racism America's "worst disease". He later stated, "Race prejudice has unfortunately become an American tradition which is uncritically handed down from one generation to the next. The only remedies are enlightenment and education".
During the final stage of his life, Einstein transitioned to a vegetarian lifestyle, arguing that "the vegetarian manner of living by its purely physical effect on the human temperament would most beneficially influence the lot of mankind".
After the death of Israel's first president, Chaim Weizmann, in November 1952, Prime Minister David Ben-Gurion offered Einstein the position of President of Israel, a mostly ceremonial post. The offer was presented by Israel's ambassador in Washington, Abba Eban, who explained that the offer "embodies the deepest respect which the Jewish people can repose in any of its sons".



Death


On April 17, 1955, Albert Einstein experienced internal bleeding caused by the rupture of an abdominal aortic aneurysm, which had previously been reinforced surgically by Dr. Rudolph Nissen in 1948. He took the draft of a speech he was preparing for a television appearance commemorating the State of Israel's seventh anniversary with him to the hospital, but he did not live long enough to complete it.
Einstein refused surgery, saying: "I want to go when I want. It is tasteless to prolong life artificially. I have done my share, it is time to go. I will do it elegantly." He died in Princeton Hospital early the next morning at the age of 76, having continued to work until near the end.
During the autopsy, the pathologist of Princeton Hospital, Thomas Stoltz Harvey, removed Einstein's brain for preservation without the permission of his family, in the hope that the neuroscience of the future would be able to discover what made Einstein so intelligent. Einstein's remains were cremated and his ashes were scattered at an undisclosed location.
In his lecture at Einstein's memorial, nuclear physicist Robert Oppenheimer summarized his impression of him as a person: "He was almost wholly without sophistication and wholly without worldliness. There was always with him a wonderful purity at once childlike and profoundly stubborn."
Throughout his life, Einstein published hundreds of books and articles. In addition to the work he did by himself he also collaborated with other scientists on additional projects including the BoseÐEinstein statistics, the Einstein refrigerator and others.



Love of Music


Einstein developed an appreciation of music at an early age. His mother played the piano reasonably well and wanted her son to learn the violin, not only to instill in him a love of music but also to help him assimilate German culture. According to conductor Leon Botstein, Einstein is said to have begun playing when he was five, but did not enjoy it at that age.
When he turned thirteen, however, he discovered the violin sonatas of Mozart. "Einstein fell in love" with Mozart's music, notes Botstein, and learned to play music more willingly. According to Einstein, he taught himself to play by "ever practicing systematically," adding that "Love is a better teacher than a sense of duty."
At age seventeen, he was heard by a school examiner in Aarau as he played Beethoven's violin sonatas, the examiner stating afterward that his playing was "remarkable and revealing of 'great insight.'" What struck the examiner, writes Botstein, was that Einstein "displayed a deep love of the music, a quality that was and remains in short supply. Music possessed an unusual meaning for this student."
Botstein notes that music assumed a pivotal and permanent role in Einstein's life from that period on. Although the idea of becoming a professional himself was not on his mind at any time, among those with whom Einstein played chamber music were a few professionals, and he performed for private audiences and friends. Chamber music also became a regular part of his social life while living in Bern, Zurich, and Berlin, where he played with Max Planck and his son, among others.
In 1931, while engaged in research at California Institute of Technology, he visited the Zoellner family conservatory in Los Angeles and played some of Beethoven and Mozart's works with members of the Zoellner Quartet, recently retired from two decades of acclaimed touring all across the United States; Einstein later presented the family patriarch with an autographed photograph as a memento.
Near the end of his life, when the young Juilliard Quartet visited him in Princeton, he played his violin with them; although they slowed the tempo to accommodate his lesser technical abilities, Botstein notes the quartet was "impressed by Einstein's level of coordination and intonation."

Avicenna, aka Abu Ali al-Husain ibn Abdallah ibn Sina

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 woorks 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 text-book 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).



Early Life

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.
A number of different theories have been proposed regarding Avicenna's madhab. Medieval historian Zahir al-din al-Bayhaqi (d. 1169) considered Avicenna to be a follower of the Brethren of Purity. On the other hands, Shia faqih Nurullah Shushtari and Seyyed Hossein Nasr, in addition to Henry Corbin, have maintained that he was most likely a Twelver Shia. More recently, however, Dimitri Gutas demonstrated that Avicenna was a Sunni Hanafi. Similar disagreements exist on the background of Avicenna's family, whereas some writers considered them Sunni, more recent writers thought they were Shia.
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.



Adulthood


Avecenna 1271
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 for ever to 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 home town 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, where, with intense assiduity, he continued the composition of his works.
Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hiding, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadan; in 1024 the former captured Hamadan and its towns, expelling the Tajik mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favorite pupil, and two slaves, Ibn Sina escaped from the city in the dress of a Sufi ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince.



Later Life and Death


Avicenna Mausoleum
The remaining ten or twelve years of Ibn Sina's life were spent in the service of Abu Ja'far 'Ala Addaula, whom he accompanied as physician and general literary and scientific adviser, even in his numerous campaigns.
During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. A severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand. On a similar occasion the disease returned; with difficulty he reached Hamadan, where, finding the disease gaining ground, he refused to keep up the regimen imposed, and resigned himself to his fate.
His friends advised him to slow down and take life moderately. He refused, however, stating that: "I prefer a short life with width to a narrow one with length". On his deathbed remorse seized him; he bestowed his goods on the poor, restored unjust gains, freed his slaves, and read through the Qur'an every three days until his death. He died in June 1037, in his fifty-eighth year, in the month of Ramadan and was buried in Hamadan, Iran.



Avicennian Philosophy

Ibn Sina wrote extensively on early Islamic philosophy, especially the subjects logic, ethics, and metaphysics, including treatises named Logic and Metaphysics. Most of his works were written in Arabic - which was the de facto scientific language of the time in the Middle East, and some were written in the Persian language. Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language (particularly the Danishnamah-yi 'Ala', Philosophy for Ala' ad-Dawla'). Ibn Sina's commentaries on Aristotle often corrected the philosopher, encouraging a lively debate in the spirit of ijtihad.
In the medieval Islamic world, due to Avicenna's successful reconciliation between Aristotelianism and Neoplatonism along with Kalam, Avicennism eventually became the leading school of Islamic philosophy by the 12th century, with Avicenna becoming a central authority on philosophy.
Avicennism was also influential in medieval Europe, particular his doctrines on the nature of the soul and his existence-essence distinction, along with the debates and censure that they raised in scholastic Europe. This was particularly the case in Paris, where Avicennism was later proscribed in 1210. Nevertheless, his psychology and theory of knowledge influenced William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics had an impact on the thought of Thomas Aquinas.



Metaphysical Doctrine

Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism the difference between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. The philosophy of Ibn Sina, particularly that part relating to metaphysics, owes much to al-Farabi. The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work.
Following al-Farabi's lead, Avicenna initiated a full-fledged inquiry into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence can not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent-cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect.
AvicennaÕs consideration of the essence-attributes question may be elucidated in terms of his ontological analysis of the modalities of being; namely impossibility, contingency, and necessity. Avicenna argued that the impossible being is that which cannot exist, while the contingent in itself (mumkin bi-dhatihi) has the potentiality to be or not to be without entailing a contradiction. When actualized, the contingent becomes a Ônecessary existent due to what is other than itself' (wajib al-wujud bi-ghayrihi). Thus, contingency-in-itself is potential beingness that could eventually be actualized by an external cause other than itself.
The metaphysical structures of necessity and contingency are different. Necessary being due to itself (wajib al-wujud bi-dhatihi) is true in itself, while the contingent being is 'false in itself' and Ôtrue due to something else other than itselfÕ. The necessary is the source of its own being without borrowed existence. It is what always exists.
The Necessary exists Ôdue-to-Its-SelfÕ, and has no quiddity/essence (mahiyya) other than existence (wujud). Furthermore, It is ÔOneÕ (wahid ahad) since there cannot be more than one ÔNecessary-Existent-due-to-ItselfÕ without differentia (fasl) to distinguish them from each other. Yet, to require differentia entails that they exist Ôdue-to-themselvesÕ as well as Ôdue to what is other than themselvesÕ; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these ÔExistentsÕ are not one and the same. Avicenna adds that the 'Necessary-Existent-due-to-Itself' has no genus (jins), nor a definition (hadd), nor a counterpart (nadd), nor an opposite (did), and is detached (bari') from matter (madda), quality (kayf), quantity (kam), place (ayn), situation (wadÕ), and time (waqt).



Natural philosophy
Ibn Sina and Abu Rayhan al-Biruni engaged in a written debate, with Abu Rayhan Biruni mostly criticizing Aristotelian natural philosophy and the Peripatetic school, while Avicenna and his student Ahmad ibn 'Ali al-Ma'sumi respond to Biruni's criticisms in writing. Abu Rayhan began by asking Avicenna eighteen questions, ten of which were criticisms of Aristotle's On the Heavens.



Theology
Ibn Sina 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. Avicenna wrote a number of treatises dealing with Islamic theology. These included treatises on the Islamic prophets, whom he viewed as "inspired philosophers", and on various scientific and philosophical interpretations of the Qur'an, such as how Quranic cosmology corresponds to his own philosophical system.
Ibn Sina memorized the Qur'an by the age of seven, and as an adult, he wrote five treatises commenting on suras from the Qur'an. One of these texts included the Proof of Prophecies, in which he comments on several Quranic verses and holds the Qur'an in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers.



Thought Experiments
While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input.
The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soulÕs separateness from the body.
Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect.
The first knowledge of the flying person would be "I am," affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary; in relation to it, the soul is its perfection. In itself, the soul is an immaterial substance.



Legacy

As early as the 14th century when Dante Alighieri depicted him in Limbo alongside the virtuous non-Christian thinkers in his Divine Comedy such as Virgil, Averroes, Homer, Horace, Ovid, Lucan, Socrates, Plato, and Saladin, Avicenna has been recognized by both East and West, as one of the great figures in intellectual history.
George Sarton, the author of The History of Science, described Ibn Sina as "one of the greatest thinkers and medical scholars in history" and called him "the most famous scientist of Islam and one of the most famous of all races, places, and times." He was one of the Islamic world's leading writers in the field of medicine, and similarly to earlier Islamic writers he followed the approach of Galen (and Hippocrates as transmitted through Galen).
Along with Rhazes, Abulcasis, Ibn al-Nafis, and al-Ibadi, Ibn Sina is considered an important compiler of early Muslim medicine. He is remembered in the Western history of medicine as a major historical figure who made important contributions to medicine and the European Renaissance. His medical texts were unusual in that where controversy existed between Galen and Aristotle's views on medical matters (such as anatomy), he preferred to side with Aristotle, where necessary updating Aristotle's position to take into account post-Aristotilian advances in anatomical knowledge.
Aristotle's dominant intellectual influence among medieval European scholars meant that Avicenna's linking of Galen's medical writings with Aristotle's philosophical writings in the Canon of Medicine (along with its comprehensive and logical organization of knowledge) significantly increased Avicenna's importance in medieval Europe in comparison to other Islamic writers on medicine. His influence following translation of the Canon was such that from the early fourteenth to the mid-sixteenth centuries he was ranked with Hippocrates and Galen as one of the acknowledged authorities, princeps medicorum (prince of physicians).
In Iran, he is considered a national icon, and is often regarded as one of the greatest Persians to have ever lived. Many portraits and statues remain in Iran today. An impressive monument to the life and works of the man who is known as the 'doctor of doctors' still stands outside the Bukhara museum and his portrait hangs in the Hall of the Avicenna Faculty of Medicine in the University of Paris. There is also a crater on the Moon named Avicenna and a plant genus Avicennia.
Bu-Ali Sina University in Hamadan (Iran), the ibn Sina Tajik State Medical University in Dushanbe (The capital of the Republic of Tajikistan), Ibn Sina Academy of Medieval Medicine and Sciences at Aligarh, India, Avicenna School in Karachi and Avicenna Medical College in Lahore Pakistan, Ibne Sina Balkh Medical School in his native province of Balkh in Afghanistan, Ibni Sina Faculty Of Medicine of Ankara University Ankara, Turkey and Ibn Sina Integrated School in Marawi City (Philippines) are all named in his honor.
In 1980, the former Soviet Union, which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna's birth by circulating various commemorative stamps with artistic illustrations, and by erecting a bust of Avicenna based on anthropological research by Soviet scholars. Near his birthplace in Qishlak Afshona, some 25 km (16 mi). north of Bukhara, a training college for medical staff has been named for him. On the grounds is a museum dedicated to his life, times and work.
In March 2008, it was announced that Avicenna's name would be used for new Directories of education institutions for health care professionals, worldwide. The Avicenna Directories will list universities and schools where doctors, public health practitioners, pharmacists and others, are educated. The project team stated "Why Avicenna? Avicenna ... was ... noted for his synthesis of knowledge from both east and west. He has had a lasting influence on the development of medicine and health sciences. The use of AvicennaÕs name symbolizes the worldwide partnership that is needed for the promotion of health services of high quality."



Works

The treatises of Ibn Sina influenced later Muslim thinkers in many areas including theology, philology, mathematics, astronomy, physics, and music. Ibn Sina's works numbered almost 450 volumes on a wide range of subjects, of which around 240 have survived. In particular, 150 volumes of his surviving works 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.
Ibn Sina wrote at least one treatise on alchemy, but several others have been falsely attributed to him. His book on animals was translated by Michael Scot. His Logic, Metaphysics, Physics, and De Caelo, are treatises giving a synoptic view of Aristotelian doctrine, though the Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Ibn Sina's world; Arabic philosophers have hinted at the idea that Ibn Sina was attempting to "re-Aristotelianise" Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo- and Middle-Platonic works transmitted into the Muslim world.
The Logic and Metaphysics have been extensively reprinted, the latter, e.g., at Venice in 1493, 1495, and 1546. Some of his shorter essays on medicine, logic, etc., take a poetical form (the poem on logic was published by Schmoelders in 1836). Two encyclopedic treatises, dealing with philosophy, are often mentioned. The larger, Al-Shifa' (Sanatio), exists nearly complete in manuscript in the Bodleian Library and elsewhere; part of it on the De Anima appeared at Pavia (1490) as the Liber Sextus Naturalium, and the long account of Ibn Sina's philosophy given by Muhammad al-Shahrastani seems to be mainly an analysis, and in many places a reproduction, of the Al-Shifa'. A shorter form of the work is known as the An-najat (Liberatio). The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied.

Geber , aka Abu Musa Jabir ibn Hayyan Father of chemistry

Geber, aka Abu Musa Jabir ibn Hayyan, was a prominent Islamic alchemist, pharmacist, philosopher, astronomer, and physicist. He has also been referred to as "the father of Arab chemistry" by Europeans. His ethnic background is not clear; although most sources state he was an Arab, some describe him as Persian.
Jabir was born in Tus, Khorasan, in Iran, which was at the time ruled by the Umayyad Caliphate; the date of his birth is disputed, but most sources give 721 or 722. He was the son of Hayyan al-Azdi, a pharmacist of the Arabian Azd tribe who emigrated from Yemen to Kufa (in present-day Iraq) during the Umayyad Caliphate.
Hayyan had supported the revolting Abbasids against the Umayyads, and was sent by them to the province of Khorasan (in present Iran) to gather support for their cause. He was eventually caught by the Ummayads and executed. His family fled back to Yemen, where Jabir grew up and studied the Koran, mathematics and other subjects under a scholar named Harbi al-Himyari.
After the Abbasids took power, Jabir went back to Kufa, where he spent most of his career. Jabir's father's profession may have contributed greatly to his interest to chemistry.
In Kufa he became a student of the celebrated Islamic teacher and sixth Imam Ja'far al-Sadiq. It is said that he also studied with the Umayyad prince Khalid Ibn Yazid. He began his career practising medicine, under the patronage of the Barmakid Vizir of Caliph Haroun al-Rashid.
It is known that in 776 he was engaged in alchemy in Kufa.His connections to the Barmakid cost him dearly in the end. When that family fell from grace in 803, Jabir was placed under house arrest in Kufa, where he remained until his death.
The date of his death is given as c.815 by the Encyclop¾dia Britannica, but as 808 by other sources.

Contributions to Chemistry

Jabir is mostly known for his contributions to chemistry. He emphasised systematic experimentation, and did much to free alchemy from superstition and turn it into a science. He is credited with the invention of many types of now-basic chemical laboratory equipment, and with the discovery and description of many now-commonplace chemical substances and processes - such as the hydrochloric and nitric acids, distillation, and crystalization Ð that have become the foundation of today's chemistry and chemical engineering.
He also paved the way for most of the later Islamic alchemists, including al-Razi, al-Tughrai and al-Iraqi, who lived in the 9th, 12th and 13th centuries respectively. His books strongly influenced the medieval European alchemists and justified their search for the philosopher's stone.In spite of his leanings toward mysticism (he was considered a Sufi) and superstition, he more clearly recognised and proclaimed the importance of experimentation.
"The first essential in chemistry", he declared, "is that you should perform practical work and conduct experiments, for he who performs not practical work nor makes experiments will never attain the least degree of mastery."Jabir is also credited with the invention and development of several chemical instruments that are still used today, such as the alembic, which made distillation easy, safe, and efficient.

Distillation Process
By distilling various salts together with sulfuric acid, Jabir discovered hydrochloric acid (from salt) and nitric acid (from saltpeter). By combining the two, he invented aqua regia, one of the few substances that can dissolve gold. Besides its obvious applications to gold extraction and purification, this discovery would fuel the dreams and despair of alchemists for the next thousand years. He is also credited with the discovery of citric acid (the sour component of lemons and other unripe fruits), acetic acid (from vinegar), and tartaric acid (from wine-making residues).
Jabir applied his chemical knowledge to the improvement of many manufacturing processes, such as making steel and other metals, preventing rust, engraving gold, dyeing and waterproofing cloth, tanning leather, and the chemical analysis of pigments and other substances. He developed the use of manganese dioxide in glassmaking, to counteract the green tinge produced by iron - a process that is still used today. He noted that boiling wine released a flammable vapor, thus paving the way to Al-Razi's discovery of ethanol.
The seeds of the modern classification of elements into metals and non-metals could be seen in his chemical nomenclature. He proposed three categories: "spirits" which vaporise on heating, like camphor, arsenic, and ammonium chloride; "metals", like gold, silver, lead, copper, and iron; and "stones" that can be converted into powders.In the Middle Ages, Jabir's treatises on chemistry were translated into Latin and became standard texts for European alchemists.
These include the Kitab al-Kimya (titled Book of the Composition of Alchemy in Europe), translated by Robert of Chester (1144); and the Kitab al-Sab'een by Gerard of Cremona (before 1187). Marcelin Berthelot translated some of his books under the fanciful titles Book of the Kingdom, Book of the Balances, and Book of Eastern Mercury.
Several technical terms introduced by Jabir, such as alkali, have found their way into various European languages and have become part of scientific vocabulary.

Jabir Ibn Hayyan Achievements
Some of his achievements in chemistry field
- He is the first one discovered the Sodium hydroxide.
- He is the first one prepared the golden water.
- He is the first one discovered away for separating silver from gold by untying with acids. This way still until now.
- He is the first one prepared Nitric acid.
- He is the first one prepared the hydrochloric acid.
- He added the sulfur and mercury to the four elements in Greek as the Arab added third element (The Salt).
- He is the first one prepared the sulfuric acid and called it Vitriol.
- He modified the followed ways in melting, crystallization, evaporation, distillation and clarification.


Contributions to Alchemy

Jabir became an alchemist at the court of Caliph Harun al-Rashid, for whom he wrote the Kitab al-Zuhra ("The Book of Venus", on "the noble art of alchemy").
Jabir's alchemical investigations revolved around the ultimate goal of takwin - the artificial creation of life. Alchemy had a long relationship with Shi'ite mysticism; according to the first Imam, Ali ibn Abi Talib, "alchemy is the sister of prophecy".
Jabir's interest in alchemy was probably inspired by his teacher Ja'far al-Sadiq, and he was himself called "the Sufi", indicating that he followed the ascetic form of mysticism within Islam.In his writings, Jabir pays tribute to Egyptian and Greek alchemists Hermes Trismegistus, Agathodaimon, Pythagoras, and Socrates.
He emphasises the long history of alchemy, "whose origin is Arius ... the first man who applied the first experiment on the [philosopher's] stone... and he declares that man possesses the ability to imitate the workings of Nature" (Nasr, Seyyed Hossein, Science and Civilization of Islam).
Jabir states in his Book of Stones (4:12) that "The purpose is to baffle and lead into error everyone except those whom God loves and provides for". His works seem to have been deliberately written in highly esoteric code, so that only those who had been initiated into his alchemical school could understand them. It is therefore difficult at best for the modern reader to discern which aspects of Jabir's work are to be read as symbols (and what those symbols mean), and what is to be taken literally. Because his works rarely made overt sense, the term gibberish is believed to have originally referred to his writings (Hauck, p. 19).
Jabir's alchemical investigations were theoretically grounded in an elaborate numerology related to Pythagorean and Neoplatonic systems. The nature and properties of elements was defined through numeric values assigned the Arabic consonants present in their name, ultimately culminating in the number 17.
To Aristotelian physics, Jabir added the four properties of hotness, coldness, dryness, and moistness (Burkhardt, p. 29). Each Aristotelian element was characterised by these qualities: Fire was both hot and dry, earth cold and dry, water cold and moist, and air hot and moist. This came from the elementary qualities which are theoretical in nature plus substance. In metals two of these qualities were interior and two were exterior. For example, lead was cold and dry and gold was hot and moist.
Thus, Jabir theorised, by rearranging the qualities of one metal, based on their sulfur/mercury content, a different metal would result. (Burckhardt, p. 29) This theory appears to have originated the search for al-iksir, the elusive elixir that would make this transformation possible - which in European alchemy became known as the philosopher's stone.
Jabir also made important contributions to medicine, astronomy, and other sciences. Only a few of his books have been edited and published, and fewer still are available in translation. The Geber crater, located on the Moon, is named after him.

Writings by Jabir

The writings of Jabir Ibn Hayyan can be divided into four categories:
  • The 112 Books dedicated to the Barmakids, viziers of Caliph Harun al-Rashid. This group includes the Arabic version of the Emerald Tablet, an ancient work that is the foundation of the Hermetic or "spiritual" alchemy. In the Middle Ages it was translated into Latin (Tabula Smaragdina) and widely diffused among European alchemists.
  • The Seventy Books, most of which were translated into Latin during the Middle Ages. This group includes the Kitab al-Zuhra ("Book of Venus") and the Kitab Al-Ahjar ("Book of Stones").
  • The Ten Books on Rectification, containing descriptions of "alchemists" such as Pythagoras, Socrates, Plato and Aristotle.
  • The Books on Balance; this group includes his most famous 'Theory of the balance in Nature'.Some scholars suspect that some of these works were not written by Jabir himself, but are instead commentaries and additions by his followers. In any case, they all can be considered works of the 'Jabir' school of alchemy.