بالندگی کیمیای اسلامی - ایرانی حسن بن زاهد در فضای مساعد علمی و فرهنگی هند (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
حسن بن زاهد کرمانی، کیمیاگر، در سال 723 هجری، هم زمان با فرمانروایی ابوسعید بهادر ایلخانی در ایران، به هند مهاجرت کرد و در سایه حمایت سلطان محمد بن تغلق، آثار کیمیایی ارزشمندی را پدید آورد. در این مقاله، به منظور ارزیابی چندوچون تأثیر فضای علمی و فرهنگی هند بر اندیشه و آثار کرمانی، نخست به روش توصیفی-تحلیلی، به مقایسه کیمیاگری هندی و محتوای آثار حسن بن زاهد پرداخته شده و نشان داده می شود که وی از کیمیای هند تأثیر نپذیرفته است. ملاحظه فهرست منابع مورد استفاده وی که در قالب یک تذکره موجود است نیز همین نتیجه را تأیید می کند. در ادامه، شواهدی از متن آثار حسن بن زاهد ارائه خواهد شد که نشان می دهد او صرفاً از فضای مساعد فرهنگی و اجتماعی هند و به طور خاص، حمایت سلطان محمد بن تغلق بهره مند شده؛ درحالی که معلومات کیمیاگری خود را، پیش تر در ایران آموخته بوده است. به این ترتیب، حسن بن زاهد و آثار کیمیاگری او را می توان ثمره مراودات فرهنگی ایران و هند در ادوار گذشته به شمار آورد؛ حال آنکه محتوای علمی آثار او بی تأثیر از علم هندی بوده است.Progression of Islamic Alchemy of Hassan ibn Zâhed in Indian Scientific and Cultural Atmosphere
Hassan ibn Zâhed Kermâni was an Iranian alchemist who immigrated to India in the period of Abu-Sa'idBahâdor of Mongolian Ilkhânate court in Iran, in 723 A.H. He was admitted to visit Mohammad ibn Tughluq, the second king of the Tughluqs dynasty of India, and wrote three valuable books on alchemy, enjoying king`s support. In this paper, we have made a comparison between Kermâni`s alchemical thought and Indian alchemy. As the result of comparison and also with regard to Kermâni`s reference index, we concluded that there is no trace from Indian alchemy on Kermâni`s texts.Then we have presented some textual evidences, showing that the Indian cultural atmosphere gave him a chance only to writing alchemical books, while he has been learned his alchemical knowledge from Iran. As another result, Kermâni and his works could be considered as an outcome of Iran-India cultural relations in last eras, while his scientific context was no affected from Indian science.
1. Introduction
In the past, there were remarkable amount of scientific and cultural relations between Iran and India. In particular, Persian scholars were welcomed by India for some historical periods. Islamic culture and Persian language are considered to be the two common aspects of Iran and India that have the greatest impact on scientific and cultural relations (Ershad, 2000: 161-188; Jaberinasab, 2009). These ties flourished during the reign of the Indian Tughluqs dynasty, especially during the reign of Abu al-Mojahid Mohammad ibn Tughluq the second king of the dynasty (See: Seyed Hosseinzadeh, 2008; Welch and Crane, 1983: 123-166; Kapoor, 2002a: 95-98). Hassan ibn Zâhed Kermâni was an Iranian alchemist who immigrated to India in the period of Abu-Sa'id Bahâdor of Mongolian Ilkhânate dynasty, in 723 and authored valuable alchemical books (at least three and all in Persian language) under the auspices of Indian king.
This article aims to evaluate the impact of Indian alchemy as well as the favorable scientific and cultural climate of India on Kermâni`s alchemy. For this purpose, three minor objectives have been targeted for this study: First, the similarities and differences between Indian alchemy and Kermâni`s alchemy are examined. Then, Kermâni's references list, namely Tadhkara, is cited to determine the extent of the presence of Indian sources in it. In the last part of the article, there are some textual evidences, which show the support of King Mohammad for this Iranian immigrant alchemist.
1.1. Detailed Research Methodology
In accordance with the three sections of this article, the method has had a relative diversity: In the first part, we have made a descriptive-analytical comparison between the content of Kermâni`s alchemy and Indian alchemy. In the second part, as a kind of library research, the text of Hassan ibn Zâhed`s books as well as the references he has used, are investigated to examine the presence of Indian alchemical sources. Finally, in the third part, relying on textual evidences, an attempt is made to give a description of Mohammad ibn Tughluq`s effective support for a Persian immigrant alchemist.
2. Discussion
Comparing the content of Indian alchemical sources, concluded us that there is no significant similarity between Indian alchemical texts and Islamic alchemy. A review of Kermâni`s Tadhkara confirms the same conclusion, because among the 71 works and 25 scientists mentioned in this memoir, not even the title of a work or the name of an Indian scientist has been included. However, there are some evidences in the text of Hassan ibn Zâhed`s works that clearly indicates that Mohammad ibn Tughluq`s support effectuate a decisive role in the emergence of his works. Thus, knowing that there wasn`t an evident relationship between scientific atmosphere of host country and immigrant scientist, the works of Kermâni are a good example of fruitfulness of governors' support of the scholars.
3. Conclusion
Hassan ibn Zâhed Kermâni was an Iranian immigrant scientist who traveled to India in the first half of the eighth century (AH) and enjoying the support of Mohammad ibn Tughluq, created alchemical books that are important in Islamic alchemy and Persian alchemy in particular.
In this paper, based on the published sources about Indian alchemy, its principles are compared with what is stated in Kermâni`s works. For this purpose, four issues have been studied in Indian alchemy, which are: The centrality and at the same time masculinity of mercury, eighteen steps of alchemical process, prevalence of iatro-chemical doctrine and related texts, and finally arrangement of four classical elements. As it is shown in this manuscript, all four issues are different from Hassan ibn Zâhed`s alchemy. Basically, these differences originated from a fundamental difference between Islamic alchemy and Indian alchemy. Indian alchemy is rooted in Chinese concepts that evolved and reproduced over time in the context of linguistic diversity of India. Parameters such as centricity of mercury as a recipient element and the integration of alchemical topics with medical content are common features of Indian alchemy. In contrast, Kermâni`s alchemy, as one of the Islamic alchemists, relies on Jâberian basis of alchemy, who is certainly the greatest Muslim alchemist and the universal icon of alchemy. However, the study found that there was no significant similarity between Indian alchemy and alchemical thought of Hassan ibn Zâhed. In addition, considering the sources referred by Kermâni strengthens the same result. In other words, although Kermâni`s works have been written in India, they have a completely Islamic-Iranian texture. This means that he had learned his alchemical knowledge in Iran, and he was only given the opportunity to write those works in India. In another part of the present article, some textual evidence of Kermâni`s works are presented, which recount the supportive role of King Mohammad in Kermâni's own expression. Therefore, it is clear that although the content of Kermâni`s alchemy was not in line with Indian alchemy, the role of King Mohammad and the favorable atmosphere of India, were two effective parameters in compilation (rather than translating) of Kermâni`s works in Persian language.
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