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|b Anawait dealt with the material of Avicennia’s book ‘Canon of Medicine’ under no 145 of his work ‘The Works of Avicennia’ issued by the cultural department of the Arab League in 1950. Dr. Anawati divided the scientific material into sections, whereby he surveyed in the first part the five books of the Canon, then he listed the manuscripts of the book and their places. He pointed to 113 versions that contain the Canon in its entirety or some of its parts. He moved to reviewing the commentaries of the Canon, their whereabouts, and its summaries. Although Anawati presented useful information on the Canon, there are certain aspects that he overlooked, among which are: where was the book translated to Latin? Is there one or mare Latin translations? Who did theHebrew translation? Is there one or many? In tried in this study to discuss what Anawati overlooked to continue the scientific lesson, whose foundations he laid, on the knowledge about Avicennia. Until 1950, not one book was produced by an Arabic thinker that could be described as better than Anawati’s study, yet the scientific value of Anawati’s work went unnoticed by most of those who studied Avicennia. Afterwards, the study dealt with the role of Toledo as translation bridge between two civilizations, Gerard of Cremona,.. the first Latin translation ..of the book, Andrea AlpagoBellon, the second Latin translation. I added what was not mentioned' by Anawati on other translations of the Canon, especially the Hebrew translation and their editions on the hands of Nathan he-Me’ati, Joshua ben Joseph al-Lorqu, and Ibrahim Abkidour. I then turned to the Persian, Syraic, and Turkish translations and their editions; it is noteworthy that the library of Alexandria kept a copy of the Turkish translation, yet it remains unknown who made this translation, when, and where. I also mentioned the English translation of 1999 issued in Chicago, the Arabic edition of the Canon in Rome 1593, the Russian translation carried out in Tashkent, Uzbekistan by Karamov, Zavadovsky, and Mirzaye, the Uzbek translation published by Fan Publishing House in 1982, and finally the Indian edition of the Canon. In conclusion, one has to admit that Anawati’s work on Avicennia is a significant and pioneering work that was presented as a gift to Arab thought and the history of Arab science.
|d Anawati aborda l’article intitulé La loi dans la médecine d’Avicenne sous le chiffre 145 dans l’ouvrage intitulé Ecrits d’Avicenne publié par 1 administration culturelle de la ligue arabe en 1950. Cette recherche porte sur, après avoir défini le rôle de Tolède en tant que pont de traduction entre deux civilisations, Gérard Krémoni et la première traduction latine des Lois et Andréa Alpago Belloun. Nous ajoutons ce qu’ Anawati ne mentionna pas sur les traductions des Lois à part ce que citèrent Youssef Ben Youssef et Ibrahim Akidour. Ensuite, nous citons la traduction perse des Lois ainsi que sa traduction cyrillique et la traduction et l’édition turque. Pour récapituler, citons que l’effort d’Anawati sur Avicenne est considéré pionnier par rapport à son époque et important pour la pensée arabe et l’histoire de la science arabe.
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