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{{About||the lunar crater|Avicenna (crater)|the mountain peak|Ibn Sina Peak}}
{{Infobox Individual
{{Jagged 85 cleanup|subpage=Cleanup3|date=October 2011}}
|individual name=Ninth Doctor
|image=Ninth-doctor.jpg
|alias=See: ''[[Aliases of the Doctor]]''
|race= [[Gallifreyan]] ([[Time Lord]])
|home planet=[[Gallifrey]]
|appearances=[[Ninth Doctor - List of Appearances|Full List of Appearances]]
|mentions=[[DW]]: ''[[The Christmas Invasion]]''<br />[[DW]]: ''[[New Earth (TV story)|New Earth]]''<br />[[DW]]: ''[[Utopia (TV story)|Utopia]]''<br />[[DW]]: ''[[Journey's End]]''<br />[[BFA]]: ''[[The Kingmaker (audio story)|The Kingmaker]]'' (indirect reference)<br />[[TW]]: ''[[Everything Changes]]'' (indirect reference)<br />[[TW]]: ''[[End of Days]]'' (indirect reference)<br />[[TW]]: ''[[Fragments (TV story)|Fragments]]''<br />[[TW]]: ''[[Immortal Sins]]''<br />[[SJA]]: ''[[Revenge of the Slitheen]]'' (indirect)<br />[[NSA]]: ''[[The Eyeless]]''<br />[[NSA]]: ''[[Paradox Lost]]'' (indirect reference)
|actor=[[Christopher Eccleston]] <br /> [[Frank Rozelaar-Green]] (dance double)}}{{doctors}}
The '''Ninth Doctor''' was the ninth incarnation of the [[Time Lord]] known as [[the Doctor]], the brooding and melancholic survivor of the [[Last Great Time War]]. Unlike his previous lives, he mostly had a single companion, namely [[Rose Tyler]]. The Doctor had temporary allies in Rose's ex-boyfriend [[Mickey Smith]] and her mother [[Jackie Tyler]], along with [[Harriet Jones]] against the [[Slitheen]]. The Doctor regenerated again after absorbing the energy of the [[Time Vortex]] to save Rose from its deadly after-effects.


{{Infobox scholar
== Biography ==
| region          = [[Greater Khorasan|Greater Khorāsān]] under the [[Samanid|Samanid Empire]]  (<small>19 years in [[Bukhara]]</small>);<br>[[Khwarezm|Khwārazm]] under the Samanids (<small>13 years in [[Konye-Urgench|Gorgānj]]</small>);<br>[[Gorgan|Jorjān]] under the [[Ziyarid dynasty|Ziyarids]]:  <small>1012-14 AD</small>;<br>[[Persia]] under the [[Buyid dynasty|Buyids]] (<small>[[Ray, Iran|Ray]]: for 1 year; [[Hamadan|Hamadān]]: for 9 years; [[Isfahan|Isfahān]]: for 13 years; died in 1037 AD in Hamadān.</small>)<ref>{{cite web|url=http://www.iranicaonline.org/articles/avicenna-ii |title=D. Gutas, 1987, '&#39;AVICENNA ii. Biography'&#39;, Encyclopaedia Iranica |publisher=Iranicaonline.org |date= |accessdate=2012-01-07}}</ref>
=== Foreshadowing ===
| era              = Medieval era ([[Islamic Golden Age]])
When the [[eighth incarnation]] of the Doctor looked into the [[Tomorrow Window]]s, he saw this Doctor as a possible ninth incarnation, as well as [[Ninth Doctor (The Curse of Fatal Death)|two]] [[Ninth Doctor (Scream of the Shalka)|Doctors]] which would not be. ([[EDA]]: ''[[The Tomorrow Windows]]'')
| image            = IbnSina-Dushanbe.jpg
| caption          = Avicenna's statue in [[Dushanbe]], [[Tajikistan]]
| name            = Ibn Sīnā (ابن سینا)<br /><small>Pūr-e Sīnā (پور سینا)<br /><small>Avicenna</small>
| fullname        = Abū ‘Alī al-Ḥusayn ibn ‘Abd Allāh ibn Sīnā
| other_names      = Sharaf al-Mulk, Hujjat al-Haq, Sheikh al-Rayees
| birth_date      = c. 980
| birth_place      = Afshana, near [[Bukhara]] (capital of [[Samanid Empire]]), in present day [[Uzbekistan]]
| death_date      = December 10, {{death year and age|1037|980}}
| death_place      = [[Hamadan]], [[Persia]]
| school_tradition = [[Muslim]]<ref name="Janssens91">{{Cite book| publisher = Leuven University Press| isbn = 9789061864769| last = Janssens| first = Jules L.| title = An annotated bibliography on Ibn Sînâ (1970-1989): including Arabic and Persian publications and Turkish and Russian references | year = 1991 | pages=89–90}} excerpt: "[Dimitri Gutas's ''Avicenna's maḏhab''] convincingly demonstrates that I.S. was a sunnî-Ḥanafî." [http://books.google.ca/books?id=3KizrKA5YJ8C&pg=PA90&lpg=PA89&dq=ibn+sina+hanafi&source=bl&ots=RWb5VAGHA4&sig=ZRBh96ucZNIraZlNQotllhxCF_k&hl=en&ei=F8WuTLm6MJDEsAPjn9GnDA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBoQ6AEwAQ#v=onepage&q=ibn%20sina%20hanafi&f=false]</ref><ref name="Aisha Khan">{{Cite book| publisher = The Rosen Publishing Group| isbn = 9781404205093| last = Aisha Khan| title = Avicenna (Ibn Sina): Muslim physician and philosopher of the eleventh century| year = 2006}} [http://books.google.ca/books?id=B8k3fsvGRyEC&pg=PA38&lpg=PA38&dq=ibn+sina+hanafi&source=bl&ots=XmuPfk3JWs&sig=4fkhb0MX6o3G8E891sXsOhsgPOw&hl=en&ei=zMKuTMrJIYv4swPXxvmSDA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBcQ6AEwAA#v=onepage&q&f=false]</ref>
| main_interests  = [[Medicine]], [[philosophy]], [[logic]], [[Islamic theology]] ([[kalam]]), [[physics]], [[Persian poetry|poetry]], [[science]]
| notable_ideas    = Father of modern [[medicine]]; pioneer of [[aromatherapy]]
| major_works      = ''[[The Book of Healing]]'', ''[[The Canon of Medicine]]''
| influences      = the [[Qur'an]], [[Muhammad]], [[Ja'far al-Sadiq]], [[Hippocrates]], [[Sushruta]], [[Charaka]], [[Aristotle]], [[Galen]], [[Plotinus]], [[Neoplatonism]], [[Indian mathematics]], [[Wasil ibn Ata]], [[al-Kindi]], [[al-Farabi]], [[Muhammad ibn Zakariya al-Razi|Rhazes]], [[Abu Rayhan Biruni|Biruni]], [[John Philoponus]]
| influenced      = [[Abu Rayhan Biruni|Biruni]], [[al-Ghazali]], [[Omar Khayyám]], [[Fakhr al-Din al-Razi|Fakhruddin al-Razi]], [[Abubacer]], [[Averroes]], [[Shahab al-Din Suhrawardi]], [[Nasīr al-Dīn al-Tūsī|Tusi]], [[Ibn al-Nafis]], [[Scholasticism]], [[Albertus Magnus]], [[Duns Scotus]], [[Thomas Aquinas|Aquinas]], [[Giambattista Benedetti]], [[William Harvey]], [[Maimonides]], [[Abu 'Ubayd al-Juzjani]]
}}
{{Avicenna}}


'''Abū ʿAlī al-Ḥusayn ibn ʿAbd Allāh ibn Sīnā'''<ref>{{harv|Goichon|1999}}</ref> ([[Persian language|Persian]] پورسينا ''Pur-e Sina'' {{IPA-fa|ˈpuːre ˈsiːnɑː|}} "son of Sina"; c. 980, Afshana near [[Bukhara]]&ndash; 1037, [[Hamadan]], [[Iran]]), commonly known as '''Ibn Sīnā''' or by his [[Latinized name]] '''Avicenna''',  was a [[Persian people|Persian]]<ref>{{cite book|title=A brief history of medicine: from Hippocrates to gene therapy|author= Paul Strathern|publisher=Running Press|year=2005|page=58|url=http://books.google.com/?id=0rGwOkqIqKkC&pg=PA58&dq=Avicenna's+ethnicity#v=onepage&q&f=false|isbn=9780786715251}}</ref><ref>{{cite book|title=Medieval Philosophy|author= Brian Duignan|publisher=The Rosen Publishing Group|year=2010|page=89|url=http://books.google.com/?id=p9eh18dRTwAC&pg=PA89&dq=Avicenna+ethnic#v=onepage&q=Avicenna%20ethnic&f=false|isbn=9781615302444}}</ref><ref>{{cite book|title=Central Asian republics|author=Michael Kort|publisher=Infobase Publishing|page=24|url=http://books.google.com/?id=EPCcSZ2dzckC&pg=PA24&dq=Avicenna+ethnic#v=onepage&q=Avicenna%20ethnic&f=false|isbn=9780816050741|year=2004}}</ref><ref>
=== Post-[[Regeneration]] ===
*Ibn Sina ("Avicenna") Encyclopedia of Islam. 2nd edition. Edited by P. Berman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Henrichs. Brill 2009. Accessed through Brill online: www.encislam.brill.nl (2009) Quote: "He was born in 370/980 in Afshana, his mother's home, near Bukhara. His native language was Persian."
[[File:Ninth_doctor_photo.jpg|thumb|left|190px|The Doctor, still in his [[Eighth Doctor|eighth incarnation]]'s clothes. ([[WEB]]: ''[[Defending the Earth!|whoisdoctorwho.co.uk]]'')]] What caused the [[Eighth Doctor|previous incarnation]] to regenerate is unknown. When asked about what happened to his eighth incarnation, the [[Tenth Doctor|tenth incarnation]] of the Doctor answered, "What happened to me? That's simple. The Time War happened." ([[IDW]]: ''[[The Forgotten]]'')
*A.J. Arberry, "Avicenna on Theology", KAZI PUBN INC, 1995. excerpt: "Avicenna was the greatest of all Persian thinkers; as physician and metaphysician"[http://www.google.com/search?tbm=bks&tbo=1&q=greatest+of+all+Persian+thinkers%3B+as+physician+and+metaphysician#sclient=psy&hl=en&tbo=1&tbm=bks&source=hp&q=Avicenna+was+the+greatest+of+all+Persian+thinkers%3B+as+physician+and+metaphysician&aq=&aqi=&aql=&oq=&pbx=1&bav=on.2,or.r_gc.r_pw.&fp=dcce4d829681fc6c&biw=1824&bih=966]
*Henry Corbin, "The Voyage and the messenger: Iran and Philosophy", North Atlantic Books, 1998. pg 74:"Whereas the name of Avicenna (Ibn sinda, died 1037) is generally listed as chronologically first among noteworthy Iranian philosophers, recent evidence has revealed previous existence of Ismaili philosophical systems with a structure no less complete than of Avicenna". [http://books.google.com/books?id=A8PzaQZwzZQC&pg=PA74&dq=is+generally+listed+as+chronologically+first+among+noteworthy+Iranian+philosophers&hl=en&ei=lIT3TeS6L6bt0gGJm92iCw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q=is%20generally%20listed%20as%20chronologically%20first%20among%20noteworthy%20Iranian%20philosophers&f=false]</ref> [[polymath]], who wrote almost 450 treatises on a wide range of subjects, of which around 240 have survived. In particular, 150 of his surviving treatises concentrate on philosophy and 40 of them concentrate on medicine.<ref name="Avicenna Abu Ali Sina">{{cite web|url=http://www.sjsu.edu/depts/Museum/avicen.html |title=Avicenna (Abu Ali Sina) |publisher=Sjsu.edu |date= |accessdate=2010-01-19}}</ref><ref name="MacTutor Biography|id=Avicenna">{{MacTutor Biography|id=Avicenna}}</ref>


His most famous works are ''[[The Book of Healing]]'', a vast philosophical and scientific [[encyclopaedia]], and ''[[The Canon of Medicine]]'',<ref name="Britannica">{{cite encyclopedia|last=Nasr |first=Seyyed Hossein | authorlink=Seyyed Hossein Nasr |title=Avicenna |year=2007| encyclopedia=Encyclopædia Britannica Online |accessdate=2007-11-05|location=|publisher=|url=http://www.britannica.com/eb/article-9011433/Avicenna}}</ref> which was a standard medical text at many medieval universities.<ref>{{cite web|url=http://hcs.osu.edu/hort/history/023.html |title=Avicenna 980-1037 |publisher=Hcs.osu.edu |date= |accessdate=2010-01-19}}</ref> The ''Canon of Medicine'' was used as a text-book in the universities of [[University of Montpellier|Montpellier]] and [[Catholic University of Leuven|Leuven]] as late as 1650.<ref>{{cite web|url=http://www.indiana.edu/~liblilly/etexts/medicine/#MD02007 |title=Medicine: an exhibition of books relating to medicine and surgery from the collection formed by J.K. Lilly |publisher=Indiana.edu |date= |accessdate=2010-01-19}}</ref> Ibn Sīnā's ''Canon of Medicine'' provides a complete system of medicine according to the principles of [[Galen]] (and [[Hippocrates]]).<ref>Edwin Clarke, Charles Donald O'Malley (1996). [http://books.google.com/books?id=Q_rO4ZFpUcgC&pg=PA20&dq&hl=en#v=onepage&q&f=false The human brain and spinal cord: a historical study illustrated by writings from antiquity to the twentieth century]. Norman Publishing. p.20. ISBN 0930405250</ref><ref>Iris Bruijn (2009). "[http://books.google.com/books?id=2UT89SgQHGgC&pg=PA26&dq&hl=en#v=onepage&q&f=false Ship's Surgeons of the Dutch East India Company: Commerce and the Progress of Medicine in the Eighteenth Century]". [[Amsterdam University Press]]. p.26. ISBN 9087280513</ref>
A report on the "contact [[Clive Finch|Clive]]" website showed that almost immediately after regenerating, the Doctor arrived at [[76 Totter's Lane|Totters Lane]] in the early 21st century, wearing his previous incarnation's clothes and muttering to a local, "They're all gone. I'm the only one left". After trading most of his previous incarnation's clothing at an Oxfam in [[Sheffield]], the Doctor dumped items belonging to his other selves in a tip. ([[WEB]]: ''[[Defending the Earth!|whoisdoctorwho.co.uk]]'')


His corpus also includes writing on [[philosophy]], [[Astronomy in medieval Islam|astronomy]], [[Alchemy and chemistry in medieval Islam|alchemy]], [[Geography and cartography in medieval Islam|geology]], [[Psychology in medieval Islam|psychology]], [[Islamic theology]], [[Logic in Islamic philosophy|logic]], [[Mathematics in medieval Islam|mathematics]], [[Physics in medieval Islam|physics]], as well as [[Islamic poetry|poetry]].<ref>{{cite web|url=http://www.iranicaonline.org/articles/avicenna-index |title=Avicenna", in Encyclopaedia Iranica, Online Version 2006 |publisher=Iranica.com |date= |accessdate=2010-01-19}}</ref> He is regarded as the most famous and influential polymath of the [[Islamic Golden Age]].<ref>{{cite web|url=http://www.britannica.com/EBchecked/topic/45755/Avicenna |title=Avicenna (Persian philosopher and scientist) - Britannica Online Encyclopedia |publisher=Britannica.com |date= |accessdate=2012-01-07}}</ref>
=== Early Adventures ===
[[File:You're_My_Only_Hope...jpg|thumb|left|The Doctor asks for help from Sally Sparrow. ([[DWAN]]: ''[[What I Did on My Christmas Holidays by Sally Sparrow]]'')]]
After regenerating, the Doctor had some adventures on his own, such as meeting [[Sally Sparrow (Doctor Who Annual)|Sally Sparrow]]. ([[NSA]]: ''[[The Eyeless]]'', [[DWAN]]: ''[[What I Did on My Christmas Holidays by Sally Sparrow]]'')


==Circumstances==
During one of these adventures, the Doctor delivered letters from his [[Fifth Doctor|fifth incarnation]] to [[Clarrie]], [[Peri]], and [[Erimem]] at [[The Kingmaker]] inn in [[1483]]. ([[BFA]]: ''[[The Kingmaker (audio story)|The Kingmaker]]'')
Avicenna created an extensive corpus of works during what is commonly known as [[Islamic Golden Age|Islam's Golden Age]], in which the translations of Greco-Roman, Persian, and Indian texts were studied extensively. Greco-Roman ([[Middle Platonism|Mid-]] and [[Neoplatonism|Neo-Platonic]], and [[Aristotelianism|Aristotelian]]) texts by the [[Al-Kindi|Kindi]] school were commented, redacted and developed substantially by Islamic intellectuals, who also built upon Persian and [[Indian mathematics|Indian mathematical]] systems, [[Indian astronomy|astronomy]], [[algebra]], [[trigonometry]] and [[Ancient Iranian Medicine|medicine]].<ref>{{cite encyclopedia|last= |first= | authorlink= |title=Major periods of Muslim education and learning |year=2007| encyclopedia=Encyclopædia Britannica Online |accessdate=2007-12-16|location=|publisher=|url=http://www.britannica.com/eb/article-47496/education}}</ref> The [[Samanid dynasty]] in eastern part of [[Persia]], [[Greater Khorasan]] and [[Central Asia]] as well as [[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.<ref>{{cite encyclopedia|last=Afary |first=Janet | authorlink=Janet Afary |title=Iran |year=2007| encyclopedia=Encyclopædia Britannica Online |accessdate=2007-12-16|location=|publisher=|url=http://p2.www.britannica.com/oscar/print?articleId=106324&fullArticle=true&tocId=9106324}}</ref>


The study of [[Quran]] and [[Hadith]] thrived in such a scholarly atmosphere. Philosophy, [[Fiqh]] and theology ([[kalam]]) 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]], [[Ray, Iran|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 Mansur|Abu Nasr Iraqi]] (a renowned mathematician), [[Abu Sahl Masihi]] (a respected philosopher) and Abu al-Khayr Khammar (a great physician).
Clive Finch had several images of this incarnation at well-known historical events. The Ninth Doctor appeared in [[Dallas]] at [[John F. Kennedy]]'s assassination, in [[Southampton]] just before the maiden voyage of the ''[[Titanic]]'', and in [[Indonesia]] on the day of [[Krakatoa]]'s eruption. ([[DW]]: ''[[Rose (TV story)|Rose]]'')


==Biography==
=== [[Series 1 (Doctor Who)|Travels]] with [[Rose Tyler|Rose]] ===
===Early life===
[[File:Doctor-meets-nestene-consciousness.jpg|thumb||190px|The Doctor encounters the [[Nestene Consciousness]]. ([[DW]]: ''[[Rose (TV story)|Rose]]'')]] In [[2005]] [[London]], the Doctor rescued [[Rose Tyler]] from [[Auton]]s at her workplace, [[Henrik's]], blowing up the building. They defeated the [[Nestene Consciousness]] controlling the Autons, who had come to earth to feed on pollution. The Doctor tried to persuade the Consciousness to leave Earth, but it refused and took him prisoner. Rose rescued him and destroyed the Consciousness with the Doctor's [[anti-plastic]]. The Doctor invited her to travel with him on his journeys through [[space]] and [[time]] in [[the Doctor's TARDIS|his TARDIS]]. Rose accepted. ([[DW]]: ''[[Rose (TV story)|Rose]]'')
The only source of information for the first part of Avicenna's life is his autobiography, as written down by his student Jūzjānī. 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.<ref>[[Encyclopaedia Iranica]], [http://www.iranicaonline.org/articles/avicenna-ii Avicenna biography]</ref>


Avicenna was born c. 980 near [[Bukhara]] (in present-day [[Uzbekistan]]), the capital of [[Samanids]], a Persian dynasty in [[Central Asia]] and [[Greater Khorasan]]. His mother, named Setareh, was from Bukhara;<ref>''"Avicenna"''[[Encyclopædia Britannica]], Concise Online Version, 2006 ([http://www.britannica.com/eb/article-9011433/Avicenna]); D. Gutas, ''"Avicenna"'', in [[Encyclopaedia Iranica]], Online Version 2006, ([http://www.iranica.com/newsite/articles/v3f1/v3f1a046.html LINK]); Avicenna in (Encyclopedia of Islam: © 1999 Koninklijke Brill NV, Leiden, The Netherlands)</ref> his father, Abdullah, was a respected [[Ismaili]]<ref name="Corbin1993">{{cite book|last=Corbin|first=Henry|authorlink=Henry Corbin|coauthors=|title=History of Islamic Philosophy, Translated by Liadain Sherrard, [[Philip Sherrard]] |publisher=London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies |year=1993 (original French 1964)|isbn=0710304161|pages=167–175|oclc=22109949 221646817 22181827 225287258}}</ref> 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.
For her first trip time-travelling, the Doctor took Rose to the distant future, when the [[Earth]] was destroyed by the sun. The Doctor saved the other sightseers from [[Lady Cassandra]]'s plot to burn them alive to collect insurance money. He let her frame of skin dry out and explode as punishment when he foiled her plan, ([[DW]]: ''[[The End of the World (TV story)|The End of the World]]'') though Cassandra's brainmeat survived. ([[DW]]: ''[[New Earth (TV story)|New Earth]]'') He told Rose of the [[Last Great Time War]], and how he was the last of the Time Lords. ([[DW]]: ''[[The End of the World (TV story)|The End of the World]]'')


A number of different theories have been proposed regarding Avicenna's [[madhab]]. Medieval historian Ẓahīr al-dīn al-Bayhaqī (d. 1169) considered Avicenna to be a follower of the [[Brethren of Purity]].<ref name="Janssens91">{{Cite book| publisher = Leuven University Press| isbn = 9789061864769| last = Janssens| first = Jules L.| title = An annotated bibliography on Ibn Sînâ (1970-1989): including Arabic and Persian publications and Turkish and Russian references | year = 1991 | pages=89–90}} excerpt: "<expand> ... [Dimitri Gutas's ''Avicenna's maḏhab''] convincingly demonstrates that I.S. was a sunnî-Ḥanafî."[http://books.google.ca/books?id=3KizrKA5YJ8C&pg=PA90&lpg=PA89&dq=ibn+sina+hanafi&source=bl&ots=RWb5VAGHA4&sig=ZRBh96ucZNIraZlNQotllhxCF_k&hl=en&ei=F8WuTLm6MJDEsAPjn9GnDA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBoQ6AEwAQ#v=onepage&q=ibn%20sina%20hanafi&f=false]</ref> On the other hands, [[Shia]] [[faqih]] [[Qazi Nurullah Shustari|Nurullah Shushtari]] and [[Seyyed Hossein Nasr]], in addition to [[Henry Corbin]], have maintained that he was most likely a [[Twelver Shia]].<ref name="Janssens91" /><ref name="Corbin1993" /><ref>Seyyed Hossein Nasr, ''An introduction to Islamic cosmological doctrines",Published by State University of New York press, ISBN 0791415155 Page 183</ref> More recently, however, Dimitri Gutas demonstrated that Avicenna was a [[Sunni]] [[Hanafi]].<ref name="Janssens91" /> Similar disagreements exist on the background of Avicenna's family, whereas some writers considered them Sunni, more recent writers thought they were Shia.<ref name="Aisha Khan"/>
He took Rose to Cardiff in 1869, where they met one of his favourite authors, [[Charles Dickens]]. He found ethereal beings known as [[Gelth]], victims of war who wished to inhabit corpses to gain new bodies. The Doctor used the psychic [[Gwyneth (The Unquiet Dead)|Gwyneth]] to speak to them through [[Cardiff Space-Time Rift|the Rift]] to compromise with them, but the Gelth needed many bodies and planned to kill humans to supply their wants. Thanks to Gwyneth's sacrifice, the Gelth were trapped in the Rift. ([[DW]]: ''[[The Unquiet Dead]]'')


According to his autobiography, Avicenna had memorised the entire Qur'an by the age of 10.<ref name=Britannica>{{cite web|url=http://www.britannica.com/eb/topic-92902/The-Canon-of-Medicine|title=The Canon of Medicine (work by Avicenna)|publisher=[[Encyclopædia Britannica]]|year=2008|accessdate=2008-06-11}}</ref> He learned [[Indian mathematics|Indian arithmetic]] from an [[History of India|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.<ref name=Gracia>Jorge J. E. Gracia and Timothy B. Noone (2003), ''A Companion to Philosophy in the Middle Ages'', p. 196, [[Blackwell Publishing]], ISBN 0631216731.</ref>
The Doctor tried to take Rose to her own time, but arrived a year late. He faced the [[Slitheen]], who wished to destroy Earth for profit. ([[DW]]: ''[[Aliens of London]]'') After Mickey helped him stop them, the Doctor asked him to join Rose and him in the TARDIS. Mickey declined. ([[DW]]: ''[[World War Three]]'')


As a teenager, he was greatly troubled by the ''[[Metaphysics (Aristotle)|Metaphysics]]'' of [[Aristotle]], which he could not understand until he read [[al-Farabi]]'s commentary on the work.<ref name="Corbin1993" /> 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.
=== [[Adam Mitchell|Adam]] and [[Jack Harkness|Jack]] ===
Tracking a distress signal, the Doctor went to [[the Vault (Dalek)|the Vault]] in [[Utah]] in [[2012]], where he found a lone [[Dalek]] had survived the Time War and was being kept amongst other alien artefacts by [[Henry van Statten]]. After the Dalek committed suicide, the Doctor took along one of the Vault's employees, [[Adam Mitchell]], at Rose's request. ([[DW]]: ''[[Dalek (TV story)|Dalek]]'')


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,<ref name=Britannica/> 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.
The Doctor took them to the [[Fourth Great and Bountiful Human Empire]], where the [[Mighty Jagrafess of the Holy Hadrojassic Maxarodenfoe]] controlled the human race. [[Cathica Santini Khadeni|Cathica]] destroyed it by rerouting heat to its control room. The Doctor returned Adam home after the new companion had tried to use knowledge from the future to alter history for profit. The Doctor left Adam with a forehead implant Adam had installed to make sure he didn't make trouble. ([[DW]]: ''[[The Long Game]]'')


===Adulthood===
[[File:800px-Doctorrosejack.jpg|thumb|left|190px|The Doctor with Rose and [[Jack Harkness|Jack]]. ([[DW]]: ''[[The Empty Child]]'')]]The Doctor tracked a Chula ambulance to [[1941]] London and met the conman [[Jack Harkness]], a [[51st century]] ex-[[Time Agent]]. The Doctor focused on a symptom spreading through London accidentally caused by the ship's crash; a dead [[Empty Child]] was revived by the ambulance's [[nanogene]]s and was turning people into gasmask zombies like himself. The Doctor fixed the nanogenes' mistakes having them compare the DNA between the child and his mother [[Nancy (The Empty Child)|Nancy]], restoring the infected zombies to normal. The Doctor rescued Jack from his [[Chula Warship|ship]] just before it exploded, taking him into the TARDIS. ([[DW]]: ''[[The Empty Child]]'' / ''[[The Doctor Dances]]'')
{{Unreferenced section|date=September 2009}}
[[File:Avicenna 1271b.jpg|thumb|A drawing of Avicenna from 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 labours, but still found time to write some of his earliest works.
While on a refuelling trip in [[Cardiff]], the Doctor and his companions captured [[Blon Fel-Fotch Passameer-Day Slitheen|Blon Fel-Fotch]], the sole survivor of the Slitheen they had defeated in their previous encounter. The Doctor confiscated her [[tribophysical waveform macro-kinetic extrapolator|extrapolator]] and dined with his foe as her last request. After Blon was turned into an egg by the [[heart of the TARDIS]], which granted her wish for a fresh start and ending her backup plot to escape Earth, the Doctor decided to drop her off in the hatchery on her [[Raxacoricofallapatorius|homeworld]]. ([[DW]]: ''[[Boom Town]]'')


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 [[Konye-Urgench|Urgench]] in the 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 [[Greater Khorasan|Khorasan]], seeking an opening for his talents. [[Shams al-Mo'ali Abol-hasan Ghaboos ibn Wushmgir|Qabus]], the generous ruler of [[Dailam]] and central [[Persia]], himself a poet and a scholar, with whom Ibn Sina had expected to find an asylum, was about that date (1012) starved to death by his troops who had revolted. Ibn Sina himself was at this season stricken down 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]].
=== The [[Battle of the Game Station]] ===
[[File:Ninth-doctor-the-ninth-doctor-3866508-512-288.jpg|thumb|right|190px|The Doctor discovers the [[Dalek]]s controlling the [[Satellite Five]]. ([[DW]]: ''[[Bad Wolf (TV story)|Bad Wolf]]'')]]After leaving [[Raxacoricofallapatorius]], the Doctor, Rose and Jack had an adventure in [[Kyoto]], [[Japan]]. After an escape there, they were teleported to [[Satellite 5]] a hundred years after their last visit, only to be put in deadly versions of 21st century TV game shows. After escaping his game, the Doctor found the TARDIS in the control room. The Doctor learned the station was broadcasting a secondary signal into space and the games' losers were not killed, but teleported to the signal's target. The Doctor learned a large Dalek fleet had survived the war and were now headed to the station to confront him. ([[DW]]: ''[[Bad Wolf (TV story)|Bad Wolf]]'')


Ibn Sina subsequently settled at [[Ray, Iran|Rai]], in the vicinity of modern [[Tehran]], (present day capital of Iran), the home town of [[Al-Razi|Rhazes]]; where [[Abu Taleb Rostam|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 [[Ray, Iran|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 (city)|Qazvin]] he passed southwards to Hamadãn 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 consented that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in a [[shaikh|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.
The [[Dalek Emperor|Emperor]] was alive and had been converting the losers into Daleks for its army. The Doctor decided his fight against the Daleks was suicidal and sent Rose back to the 21st century in the TARDIS while he and Jack began setting up for the inevitable extermination. He built a device that would "fry the brain stems of every living thing with a thousand miles of the satellite", but was not able to perfect it to work only on Daleks.


Meanwhile, he had written to Abu Ya'far, the [[prefect]] of the dynamic city of [[Isfahan (city)|Isfahan]], offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hidden, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadãn; in 1024 the former captured Hamadan and its towns, expelling the Tajik [[mercenary|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 out of the city in the dress of a [[Sufi]] [[ascetic]]. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince.
Rose opened the [[heart of the TARDIS]] and looked upon it, becoming the powerful [[Bad Wolf entity]]. She returned to the future to save the Doctor. Rose had absorbed the Time Vortex into herself. She declared the Time War to be over and destroyed the Dalek fleet and with a wave of her hand, scattering their atoms into dust. ([[DW]]: ''[[The Parting of the Ways]]'')


===Later life and death===
=== Death ===
[[Image:Hamadan1.jpg|thumb|200px|Avicenna's tomb in [[Hamadan]], [[Iran]].]]
[[File:Jbg.jpg|thumb|left|The Ninth Doctor [[regeneration|regenerates]]. ([[DW]]: ''[[The Parting of the Ways]]'')]] The Doctor knew that Rose would burn up if she kept so much power in her body. He kissed her, drawing the Time Vortex from her body and into his. They returned to the TARDIS, leaving behind Jack, whom Rose had converted into an immortal [[fixed point in time]]. The Doctor, who likewise could not survive the energies of the heart of the TARDIS, regenerated. ([[DW]]: ''[[The Parting of the Ways]]'')
[[Image:Avicenna Mausoleum interior.jpg|thumb|200px||The inside view of Avicenna's tomb in Hamadan, Iran.]]
[[File:Canon-Avicenna.jpg|thumb|200px|The first page of a manuscript, authored by Ibn Sina.]]


The remaining ten or twelve years of Ibn Sīnā'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.
:''For a list of Ninth Doctor stories in the order in which he experienced them, see [[Ninth Doctor - Timeline]].''
=== Undated adventures ===
* A man fitting the Ninth Doctor's description delivered a letter for his [[Fifth Doctor|fifth incarnation]]'s companions [[Peri Brown]] and [[Erimem]] while they were stranded in [[England]] in 1483. ([[BFA]]: ''[[The Kingmaker (audio story)|The Kingmaker]]'')
* Clive Finch's website also documented sightings of Rose Tyler in several of the Ninth Doctor's adventures. These included the Ninth Doctor and Rose visiting a five thousand year old Megalithic tomb in Newgrange. ([[WEB]]: ''[[Defending the Earth!|Who is Doctor Who?]]'')
* Some time after meeting Rose, the Ninth Doctor visited the Christmas truce of [[World War I]] and later spoke of a football game there. ([[IDW]]: ''[[The Forgotten]]'')
* The Ninth Doctor attended the funeral of [[Alistair Gordon Lethbridge-Stewart]]. ([[ST]]: ''[[The Gift (short story)|The Gift]]'')
* A man fitting the Ninth Doctor's description tended to [[Honoré Lechasseur]]'s injuries after a bunker exploded in [[1951]]. He disappeared without a trace. ([[THN]]: ''[[The Albino's Dancer]]'')


During these years he began to study [[literature|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.
== Psychological profile ==
=== Personality ===
[[File:Pensieve_doc_nine.jpg‎ |thumb|right|190px|A pensive Doctor ([[DW]]: ''[[The End of the World (TV story)|The End of the World]]'')]] This incarnation of the Doctor was deeply affected by his actions in the Last Great Time War. He hid his sorrow with a facade of manic energy and a sharp, offbeat wit. Nevertheless the weight of destroying the Time Lords and the Daleks preyed upon him, creating an emotional incarnation of great sorrow and anger. Consequently, it also created an incarnation with a new appreciation for the wonders of the universe and who, more keenly than ever, burned with a desire to keep the universe safe from harm. Despite this, this incarnation of the Doctor was more adept at noticing the flaws of humanity than any of his predecessors.


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"''{{Citation needed|date=October 2010}}. 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.<ref>{{Cite book|title=The Evolution Of Modern Medicine|first=William|last=Osler|authorlink=William Osler|publisher=[[Kessinger Publishing]]|year=2004|isbn=1419161539|page=72}}</ref>
When asked by the Emperor of the Daleks whether he was a coward or a killer the Doctor struggled with the decision to destroy the Daleks and the Earth or simply allow the Dalek's to kill him and take over the universe. In the end he couldn't bring himself to destroy the Earth even to rid the universe of the Daleks, and proclaimed himself a coward. ([[DW]]: ''[[The Parting of the Ways]]'')


==Avicennian philosophy==
While his previous incarnations were rarely heard uttering minor curse words like "hell" and "damn," the ninth incarnation tended to use these phrases more freely, along with "Oi!" when trying to get someone's attention. He was also more violent, physically coming into contact with guards when arrested although it should be noted he thought Rose had been murdered which probably influenced his actions. ([[DW]]: ''[[Bad Wolf (TV story)|Bad Wolf]]'') The tenth incarnation implied that the ninth incarnation was angrier and pained due to being "born from war" when he compared the [[Meta-Crisis Tenth Doctor|Meta-Crisis Doctor]] to the ninth incarnation. ([[DW]]: ''[[Journey's End]]'')
Ibn Sīnā 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 language|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 Sīnā's commentaries on Aristotle often corrected the philosopher{{Citation needed|date=May 2011}}, encouraging a lively debate in the spirit of [[ijtihad]].


In the [[Islamic Golden Age|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.<ref>Nahyan A. G. Fancy (2006), p. 80-81, "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615]</ref>
At times the ninth incarnation was sadistic, torturing a helpless Dalek even when the Dalek pleaded for him to "have pity". The Doctor's hatred for the Daleks was strong, and the one he tortured claimed the Doctor would make a good Dalek himself. ([[DW]]: ''[[Dalek (TV story)|Dalek]]'')


Avicennism was also influential in [[medieval Europe]], particular his doctrines on the nature of the [[Soul (spirit)|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]].<ref>{{cite web|url=http://www.iep.utm.edu/a/avicenna.htm#H5 |title=The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980-1037) |publisher=Iep.utm.edu |date=2006-01-06 |accessdate=2010-01-19}}</ref>
The Doctor cared very deeply about Rose and was willing to let a lethal Dalek loose on Earth to keep her safe. ([[DW]]: ''[[Dalek (TV story)|Dalek]]'') He was also reluctant to use a missile to destroy the Slitheen because he feared he would kill Rose too. ([[DW]]: ''[[World War Three]]'') When the Daleks invaded Satellite Five, the Doctor lied to Rose about being able to use the TARDIS to stop them and sent her back home to protect her. He deliberately absorbed the Time Vortex energy in her to save her life - knowing full well that he would have to regenerate. ([[DW]]:'' [[The Parting of the Ways]]'')


===Metaphysical doctrine===
=== Habits and quirks ===
Early Islamic philosophy and [[Islamic metaphysics]], imbued as it is with [[Kalam|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 Sīnā, 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.
The ninth incarnation spoke with a distinctive Northern English accent. When Rose questioned this, he replied that "lots of planets have a North." He was critical of his own large ears. ([[DW]]: ''[[Rose (TV story)|Rose]]'') He had a fondness for saying "fantastic", with emphasis on the second syllable, whenever he saw something of interest or especially dangerous. ([[DW]]: ''[[The End of the World (TV story)|The End of the World]]'', ''[[The Unquiet Dead]]'', ''[[Dalek (TV story)|Dalek]]'')


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 [[Causality|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.<ref name="Islam in Britannica">{{cite encyclopedia|last= |first= | authorlink= |title=Islam |year=2007| encyclopedia=Encyclopædia Britannica Online |accessdate=2007-11-27|location=|publisher=|url=http://www.britannica.com/eb/article-69190/Islam}}</ref>
This incarnation called [[Mickey Smith]] "Mickey the idiot", or "Ricky". He called [[human]]s "stupid apes", seeing himself above them, often calling them this when angered by their actions. He rarely spoke of his past to others. He did not "do domestic", as he put it, which led to tension in his interactions with Jackie Tyler. ([[DW]]: ''[[World War Three]]'') He had a fondness for [[Banana|bananas]], which continued to his next incarnation. ([[DW]]: ''[[The Doctor Dances]]'')


Avicenna’s 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 ‘necessary 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 ‘true due to something else other than itself’. The necessary is the source of its own being without borrowed existence. It is what always exists.<ref>Avicenna, ''Kitab al-shifa’, Metaphysics II'', (eds.) G. C. Anawati, Ibrahim Madkour, Sa’id Zayed (Cairo, 1975), p. 36</ref><ref>[[Nader El-Bizri]], "Avicenna and Essentialism," ''Review of Metaphysics'', Vol. 54 (2001), pp. 753-778</ref> The Necessary exists ‘due-to-Its-Self’, and has no quiddity/essence (''mahiyya'') other than existence (''wujud''). Furthermore, It is ‘One’ (''wahid ahad'')<ref>Avicenna, ''Metaphysica of Avicenna'', trans. Parviz Morewedge (New York, 1973), p. 43.</ref> since there cannot be more than one ‘Necessary-Existent-due-to-Itself’ without differentia (fasl) to distinguish them from each other. Yet, to require differentia entails that they exist ‘due-to-themselves’ as well as ‘due to what is other than themselves’; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these ‘Existents’ are not one and the same.<ref>Nader El-Bizri, ''The Phenomenological Quest between Avicenna and Heidegger'' (Binghamton, N.Y.: Global Publications SUNY, 2000)</ref>  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 (''wad’''), and time (''waqt'').<ref>Avicenna, ''Kitab al-Hidaya'', ed. Muhammad ‘Abdu (Cairo, 1874), pp. 262-3</ref><ref>Salem Mashran, ''al-Janib al-ilahi ‘ind Ibn Sina'' (Damascus, 1992), p. 99</ref><ref>Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna’s Metaphysics and Cosmology," in ''Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm'', ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2006), pp. 243-261</ref>
He often made[[File:DELIGHT.gif|left|thumb|190px|The Doctor laughs as he explains 51st century sexuality to Rose. ([[DW]]: ''[[The Doctor Dances]]'')]] dry jokes to those around him to diffuse tension, but usually ended up failing; on one occasion, it was a cynical joke. ([[DW]]: ''[[Rose (TV story)|Rose]]'', ''[[The Unquiet Dead]]'', ''[[Aliens of London]]'', ''[[World War Three]]'', ''[[The Long Game]]'', ''[[The Empty Child]]'', ''[[The Doctor Dances]]'', ''[[Boom Town]]'', ''[[The Parting of the Ways]]'')


===Natural philosophy===
He often gave speeches about things or lectured those he wished to scold. ([[DW]]: ''[[Rose (TV story)|Rose]]'', ''[[The Unquiet Dead]]'', ''[[Aliens of London]]'', ''[[Dalek (TV story)|Dalek]]'', ''[[The Long Game]]'', ''[[Father's Day]]'', ''[[The Empty Child]]]'', ''[[The Doctor Dances]]'', ''[[Boom Town]]'', ''[[Bad Wolf (TV story)|Bad Wolf]]'', ''[[The Parting of the Ways]]'')
Ibn Sina and [[Abū Rayhān al-Bīrūnī]] engaged in a written debate, with Abu Rayhan Biruni mostly criticizing [[Aristotelianism|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]]''.<ref>Rafik Berjak and Muzaffar Iqbal, "Ibn Sina—Al-Biruni correspondence", ''Islam & Science'', June 2003.</ref>


===Theology===
Despite being bad at card tricks, he was a good pickpocket; he swapped Jack's [[sonic blaster]] with a banana. ([[DW]]: ''[[The Doctor Dances]]'')
Ibn Sīnā 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]].<ref name=Goodman-8-9>Lenn Evan Goodman (2003), ''Islamic Humanism'', p. 8-9, [[Oxford University Press]], ISBN 0195135806.</ref> Avicenna wrote a number of treatises dealing with Islamic theology. These included treatises on the [[Islamic prophet]]s, 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.<ref>James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), ''The Political Aspects of Islamic PhIlosophy'', Chapter 4, Cambridge [[Harvard University Press]], p. 142-188 [159-161].</ref>


Ibn Sīnā [[Hafiz (Quran)|memorized the Qur'an]] by the age of seven, and as an adult, he wrote five treatises commenting on [[sura]]s 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.<ref>Jules Janssens (2004), "Avicenna and the Qur'an: A Survey of his Qur'anic commentaries", ''MIDEO'' '''25''', p. 177-192.</ref>
This incarnation was sometimes exhausted emotionally. He would break down when faced with pain, suffering, or death. This once resulted in a brief moment of relief when he realised that he could, for once, reverse all of the pain and suffering he had encountered, whooping, "Just this once - ''everybody lives''!!" ([[DW]]: ''[[The Doctor Dances]]'')


===Thought experiments===
The Ninth Doctor had a habit of folding his arms and frowning when lecturing or listening intently. He would also grin when happy or when he found something funny. He was overconfident about his plans, even if he didn't think they would work. ([[DW]]: ''[[Rose (TV story)|Rose]]'' et al)
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 (spirit)|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 [[Wikt:sensation|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 soul’s separateness from the body.  Avicenna referred to the living human [[nous|intelligence]], particularly the [[active intellect]], which he believed to be the [[hypostatic abstraction|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.<ref>{{cite book|last=Hasse|first=Dag Nikolaus|title=Avicenna’s De Anima in the Latin West|year=2000|publisher=Warburg Institute|location=London|page=81}}</ref>  Avicenna thus concluded that the idea of the [[self (philosophy)|self]] is not logically dependent on any physical [[Object (philosophy)|thing]], and that the soul should not be seen in [[relative term]]s, but as a primary given, a [[substance theory|substance]].  The body is unnecessary; in relation to it, the soul is its perfection.<ref name="Nader El-Bizri 2000 pp. 149-171"/><ref name="elbizri67-89"/><ref>{{Cite book| publisher = Routledge| isbn = 9780415056670| last = Nasr| first = Seyyed Hossein| coauthors = Oliver Leaman| title = History of Islamic philosophy| year = 1996| pages=315, 1022–3}}</ref>  In itself, the soul is an immaterial substance.<ref>{{cite book|last=Hasse|first=Dag Nikolaus|title=Avicenna's De Anima in the Latin West|year=2000|publisher=Warburg Institute|location=London|page=92}}</ref>


==''The Canon of Medicine''==
This incarnation enjoyed , and was particularly skilled at, videogames. ([[NSA]]: ''[[Winner Takes All]]'')
{{Main|The Canon of Medicine}}
[[Image:Canons of medicine.JPG|thumb|A [[Latin language|Latin]] copy of ''The Canon of Medicine'', dated 1484, located at the P.I. Nixon Medical Historical Library of The [[University of Texas Health Science Center at San Antonio]], USA.]]
[[Image:Canon ibnsina arabic.jpg|thumb|An [[Arabic language|Arabic]] copy of ''The Canon of Medicine'', dated 1593]]
[[Image:Afshona-Avicenna.JPG|thumb|Medical staff training college dedicated to Avicenna at his birthplace, Afshona]]


About 100 treatises were ascribed to Ibn Sina. Some of them are tracts of a few pages. Others are works extending through several volumes. His 14-volume ''The Canon of Medicine'' (Al-Qanoon fi al-Tibb, The Laws of Medicine) was a standard medical text in Europe and the Islamic world until the 18th century.<ref>[[Ziauddin Sardar]], [http://www.cgcu.net/imase/islam_science_philosophy.htm Science in Islamic philosophy]</ref>
== Appearance ==
[[File:9th_clothes.jpg|thumb|190px|The ninth incarnation's outfit. ([[DW]]: ''[[Dalek (TV story)|Dalek]]'')]] In stark contrast to the extravagant dress of most of his predecessors, the ninth incarnation wore a plain leather jacket, mistaken in [[World War II]] for that of a [[German]] U-boat commander. ([[DW]]: ''[[The Empty Child]]'') He would either wear a plain red, green, navy blue, or black jumper, which [[Charles Dickens]] thought made him look like a navvy, ([[DW]]: ''[[The Unquiet Dead]]'') dark trousers and a black, strapped wristwatch, unlike his previous incarnations, who preferred fob watches.


===Medicine and pharmacology===
At one time, he was photographed wearing clothes reminiscent of those his eighth incarnation wore. ([[DW]]: ''[[Rose (TV story)|Rose]]'') This photograph might have been taken shortly after his regeneration, before he had gotten around to picking his new outfit.
The book is known for its description of [[Infectious disease|contagious diseases]] and [[sexually transmitted disease]]s,<ref name=Zahoor>[[George Sarton]], ''Introduction to the History of Science''.<br />([[cf.]] Dr. A. Zahoor and Dr. Z. Haq (1997). [http://www.cyberistan.org/islamic/Introl1.html Quotations From Famous Historians of Science], Cyberistan.)</ref> [[quarantine]] to limit the spread of [[infectious disease]]s, and testing of medicines. Ibn Sīnā adopted, from the Greeks, the theory that epidemics are caused by pollution in the air ([[Miasma theory of disease|miasma]]).<ref>Joseph Patrick Byrne (2008). "[http://books.google.com/books?id=5Pvi-ksuKFIC&pg=PA33&dq&hl=en#v=onepage&q&f=false Encyclopedia of Pestilence, Pandemics, and Plagues: A-M]". [[ABC-CLIO]]. p.33. ISBN 0313341028.</ref> It classifies and describes [[disease]]s, and outlines their assumed causes. [[Hygiene]], simple and complex medicines, and functions of parts of the body are also covered. The Canon agrees with [[Aristotle]] (and disagrees with [[Hippocrates]]) that [[tuberculosis]] was contagious, a fact which was not universally accepted in Europe until centuries later. It also describes the symptoms and complications of [[diabetes]]. Both forms of facial paralysis were described in-depth.


''The Canon of Medicine'' discussed how to effectively test new medicines:
During an adventure in [[World War I]], the Doctor wore a military trenchcoat to fit in with the [[British]] soldiers. ([[IDW]]: ''[[The Forgotten]]'')


*The drug must be free from any extraneous accidental quality.
He wore his hair close-cropped, unlike many of his previous incarnations who had had longer hair. He had large ears and he considered his nose large as well. He claimed they enhanced their respective senses. ([[DW]]: ''[[The Empty Child]]'')
*It must be used on a simple, not a composite, disease.
*The drug must be tested with two contrary types of diseases, because sometimes a drug cures one disease by Its essential qualities and another by its accidental ones.
*The quality of the drug must correspond to the strength of the disease. For example, there are some drugs whose heat is less than the coldness of certain diseases, so that they would have no effect on them.
*The time of action must be observed, so that essence and accident are not confused.
*The effect of the drug must be seen to occur constantly or in many cases, for if this did not happen, it was an accidental effect.
*The experimentation must be done with the human body, for testing a drug on a lion or a horse might not prove anything about its effect on man.


An Arabic edition of the ''Canon'' appeared at Rome in 1593, and a Hebrew version at Naples in 1491. Of the Latin version there were about thirty editions, founded on the original translation by [[Gerard de Sabloneta]]. In the 15th century a commentary on the text of the ''Canon'' was composed. Other medical works translated into Latin are the ''Medicamenta Cordialia'', ''Canticum de Medicina'', and the ''Tractatus de Syrupo Acetoso''.
== Behind the scenes ==
* The Ninth Doctor is the only incarnation to date to have the same companion throughout his television appearances (Rose Tyler). In spin-off fiction, the only ninth incarnation story to date where he is not depicted travelling with Rose is the [[Doctor Who Annual 2006|2006 annual]] short story ''[[What I Did on My Christmas Holidays by Sally Sparrow]]''.
* The ninth incarnation is also one of the only two incarnations to date not to be seen on screen facing another [[Time Lord]] as an opponent or having met [[Alistair Gordon Lethbridge-Stewart|Brigadier Lethbridge-Stewart]]. The [[Eleventh Doctor|eleventh incarnation]] is also yet to face a Time Lord as an enemy or meet [[Lethbridge-Stewart, though due to [[Nicholas Courtney]]'s passing in 2011 and the Brigadier's death mentioned in [[DW]]: ''[[The Wedding of River Song]]'' the latter will not occur.
* Along with the Eleventh Doctor, the Ninth Doctor is one of only two incarnations of the Doctor to have not been depicted encountering [[Davros]] since the character's introduction in [[DW]]: ''[[Genesis of the Daleks]]'' in [[1975]].
* The ninth incarnation is the first past incarnation who has not appeared in the [[Short Trips (series)|Short Trips]] series of short story collections along with the tenth and eleventh incarnations. Also, Christopher Eccleston, followed by David Tennant and Matt Smith, has yet to take part as the Doctor in any of Big Finish's audio dramas, this is due to licencing agreements between Big Finish Productions and the BBC, that allow Big Finish only to cover the "classic" Doctors (First Doctor to Eighth). This also makes Eccleston the only Doctor actor since [[Patrick Troughton]] to not participate in an audio story based upon the franchise.
* The ninth incarnation's era, due to its short length, stands as the first incarnation's era to be completely released to DVD in Australia, North America and the UK. The single film that made up the eighth incarnation's era was not available in North America and Australia at the point when the Series One was released.
* Originally, Russell T Davies approached [[Hugh Grant]], who previously played the Doctor's alternate [[Twelfth Doctor (The Curse of Fatal Death)|twelfth incarnation]], to play the Ninth Doctor. He turned down the role, thinking the show would not take off. He expressed deep regret in 2007 after seeing how successful the show had become.<ref>http://www.bitsofnews.com/content/view/5216/42/</ref>
* The [[Tardis:Canon policy#Behind the scenes information|non-narrative source]] ''[[The Brilliant Book 2011]]'' stated that in [[1944]], the Ninth Doctor took [[Winston Churchill]] on a trip to Ancient [[Rome]], where they encountered a creature disguised as one of Emperor Tiberius's reclining benches. Winston then realised why the [[Second Doctor]] had taught him how to address a table in Latin back in [[1882]].


It was mainly accident which determined that from the 12th to the 18th century, Ibn Sīnā should be the guide of medical study in European universities, and eclipse the names of [[Rhazes]], [[Ali ibn Abbas al-Magusi|Ali ibn al-Abbas]] and [[Averroes]]. His work is not essentially different from that of his predecessor Rhazes, because he presented the doctrine of [[Galen]], and through Galen the doctrine of [[Hippocrates]], modified by the system of [[Aristotle]]. But the ''Canon'' of Ibn Sīnā is distinguished from the ''Al-Hawi'' (Continence) or ''Summary'' of Rhazes by its greater method, due perhaps to the logical studies of the former.
== Footnotes ==
{{reflist}}


The work has been variously appreciated in subsequent ages, some regarding it as a treasury of wisdom, and others, like Averroes, holding it useful only as waste paper. In modern times it has been mainly of historic interest as most of its tenets have been disproved or expanded upon by scientific medicine. The vice of the book is excessive classification of bodily faculties, and over-subtlety in the discrimination of diseases. It includes five books; of which the first and second discuss [[physiology]], [[pathology]] and [[hygiene]], the third and fourth deal with the methods of treating disease, and the fifth describes the composition and preparation of remedies. This last part contains some personal observations.
== External links ==


He is ample in the enumeration of symptoms, and is said to be inferior in practical medicine and [[surgery]]. He introduced into medical theory the ''four causes of the [[Peripatetic school|Peripatetic]] system''. Of [[natural history]] and [[botany]] he pretended to no special knowledge. Up to the year 1650, or thereabouts, the ''Canon'' was still used as a textbook in the universities of [[Leuven]] and [[Montpellier]].
* [http://www.drwhoguide.com/mp3/who9.mp3 Ninth Doctor's opening titles theme music]
 
* [http://www.whoisdoctorwho.co.uk/index8.shtml List of Doctor sightings]
In the museum at [[Bukhara]], there are displays showing many of his writings, [[surgical instruments]] from the period and paintings of patients undergoing treatment. Ibn Sīnā was interested in the effect of the [[mind]] on the [[body]], and wrote a great deal on [[psychology]], likely influencing [[Ibn Tufayl]] and [[Ibn Bajjah]]. He also introduced medical herbs.
* [http://www.bbc.co.uk/cult/whoisdoctorwho/sightings.shtml Reported sightings of Doctor Who?]
 
{{NameSort}}
Avicenna extended the theory of temperaments in ''The Canon of Medicine'' to encompass "[[emotion]]al aspects, mental capacity, [[moral]] attitudes, [[self-awareness]], movements and [[dream]]s." He summarized his version of the [[Humorism|four humours]] and temperaments in a table as follows:<ref name=Lutz>{{Cite book|first=Peter L.|last=Lutz|year=2002|title=The Rise of Experimental Biology: An Illustrated History|page=60|publisher=[[Humana Press]]|isbn=0896038351|oclc=47894348}}</ref>
 
{| class="wikitable"
|+Avicenna's four humours and [[temperament]]s
|-
!Evidence
!Hot
!Cold
!Moist
!Dry
|-
| Morbid states
| [[inflammation]]s become [[Fever|febrile]]
| [[fever]]s related to serious humour, [[rheumatism]]
| [[Fatigue (medical)|lassitude]]
| loss of [[wikt:vigour|vigour]]
|-
| Functional power
| deficient [[energy]]
| deficient [[digestion|digestive]] power
| difficult digestion
|
|-
| Subjective sensations
| [[bitter taste]], excessive [[thirst]], burning at [[cardia]]
| Lack of desire for [[fluid]]s
| [[mucous connective tissue|mucoid]] [[saliva]]tion, [[Somnolence|sleepiness]]
| [[insomnia]], [[wakefulness]]
|-
| Physical signs
| high [[pulse]] rate, lassitude
| [[flaccid]] joints
| [[diarrhea]], [[eye puffiness|swollen eyelids]], rough skin, acquired [[habit (psychology)|habit]]
| rough skin, acquired habit
|-
| Foods & medicines
| [http://www.thefreedictionary.com/calefacient calefacients] harmful, [http://www.thefreedictionary.com/Infrigidate infrigidants] beneficial
| [http://www.thefreedictionary.com/Infrigidate infrigidants] harmful, [http://www.thefreedictionary.com/calefacient calefacients] beneficial
| [[moisture|moist]] articles harmful
| [[wikt:dry|dry]] regimen harmful, [[humectant]]s beneficial
|-
| Relation to weather
| worse in summer
| worse in winter
|
| bad in autumn
|}
 
===Physical Exercise: the Key to Health===
{{Refimprove section|please provide publication information|date=June 2010}}
'''The Canon of Medicine: Volume 1 of 5; Part 4 of 5: The Preservation of Health '''
 
Ibn Sina's Canon of Medicine which is written in 5 volumes, only the first volume has appeared in the English Language. In the first volume, Ibn Sina divides medicine into two parts as he explains it throughout the first book: the theoretical and the practical. The theoretical part consists of, but is not excluded to, such things as: the causes of health and disease, the temperaments, the humours, the anatomy, general physiology, the breath, psychology, discussion of causes diseases and symptoms, the causes of illness, the classification of diseases, the pulse, the urine etc.
 
{{quote|As he himself says in the book on pg 353 "In the first part of this book it was stated that medicine comprises two parts, one theoretical, and one practical, though both are really speculative science." {{harv|Avicenna|1999|p=353}}}}
 
'''Theoretical and Practical Medicine'''
 
Ibn Sina goes on to say that you do not get any benefit from just knowing how your body works, but rather the true benefit of medicine itself is in its practical aspect, since medicine is for the preservation of health.
 
{{quote|"That which is speculative named theory relates to the formation of opinions and the showing of the evidence upon which they are based, without reference to the mode of acting upon them. Thus this part deals with the temperaments, the humors, the drives, and with the forms, the symptoms, and the causes of disease. That which is specially named practical relates to the mode of acting upon this knowledge, and the prescription of a regimen." {{harv|Avicenna|1999|p=353}}}}
 
'''The Benefits of Exercise'''
 
Once the purpose of medicine has been set forth, then from pages 377-455, Ibn Sina divides the way of achieving health as:
 
{{quote| "Since the regimen of maintaining health consists essentially in the regulation of: (1) exercise (2) food and (3) sleep, we may begin our discourse with the subject of exercise". {{harv|Avicenna|1999|p=377}}}}
 
Exercise itself is divided into three main parts: The Massage (which is equivalent to massaging your muscles before you start to exercise); The Exercise itself; and lastly the Cold Bath.
 
Giving one of the greatest benefits of the regimen of exercise, and then explaining the extremely important and necessary need for physical exercise; Ibn Sina states:
 
{{quote|"Once we direct the attention towards regulating exercise as to amount and time, we shall find there is no need for such medicines as are ordinarily required for remedying diseases dependent on [abnormal] matters, or diseases of temperament consequent upon such. This is true provided the rest of the regimen is appropriate and proper." {{harv|Avicenna|1999|p=377}}}}
 
{{quote|The value of exercise includes the following (1) it hardens the organs and renders them fit for their functions (2) it results in a better absorption of food, aids assimilation, and, by increasing the innate heat, improves nutrition (3) it clears the pores of the skin (4) it removes effete substances through the lungs (5) it strengthens the physique. Vigorous exercise invigorates the muscular and nervous system." {{harv|Avicenna|1999|p=379}}}}
 
'''In what manner does Ibn Sina uses the word temperament? In saying that exercise cures diseases of temperamant'''
 
Ibn Sina divides temperament into that which is harmonious and that which is non-uniform. Ibn Sina says on pg 276-277
 
{{quote|"In addition to the signs of the normal temperament already given, there are: Mental faculties include: vigor of imagination, intellectual power, and memory." {{harv|Avicenna|1999|p=276}}}}
 
{{quote|"In brief, there is non-uniformity of temperament among the members; or, perchance, the principal members depart from equability and come to be of contrary temperament, one deviating towards one, amother to its contrary. If the components of the body are out of proportion, it is unfortunate both for talent and reasoning power." {{harv|Avicenna|1999|p=277}}}}
 
'''The Purpose of Exercise and the Dangers of its negligence'''
 
{{quote| Continuing on the proof to why exercise should be so beneficial Ibn Sina says "We know that this must be so when we reflect how in regard to nutriment, our health depends on the nutriment being appropriate for us and regulated in quantity and quality. For not one of the aliments which are capable of nourishing the body is converted into actual nutriment in its entirety. In every case digestion leaves something untouched, and nature takes care to have that evacuated. Nevertheless, the evacuation which nature accomplishes is not a complete one. Hence at the end of each digestion there is some superfluity left over. Should this be a frequent occurrence, repetition would lead to further aggregation until something measurable has accumulated. As a result, harmful effete substances would form and injure various parts of the body. When they undergo decomposition, putrefactive diseases arise [bacterial infections]. Should they be strong in quality, they will give rise to intemperament; and if they should increase in quantity, they would set up the symptoms of plethora which have already been described. Flowing to some member, they will result in an inflammatory mass, and their vapors will destroy the temperament of the substantial basis of the breath.
 
That is the reason why we must be careful to evacuate these substances. Their evacuation is usually not completely accomplished without the aid of toxic medicines, for these break up the nature of the effate substances. This can be achieved only by toxic agents, although the drinking of them is to a certain extent deleterious to our nature. As Hippocrates says: "Medicine purges and ages." More than this the discharge of superfluous humor entails the loss of a large part of the natural humidities and of the breath, which is the substance of life. All this is at the expense of the strength of the principal and the auxiliary members, and therefore they are weakened thereby. These and other things account for the difficulties incident to plethora, whether they remain behind in the body or are evacuated by it." {{harv|Avicenna|1999|pp=377–8}}}}
 
Just before this Ibn Sina explained how accumulation of food in our body, can cause diseases, and one way to rid us of this is strong medicines. However, as he explains; this is not the ideal way, and certainly not the long-term. Thus, to make his point very clear, and show the extreme necessity of daily exercise for health, Ibn Sina states:
 
{{quote|"Now exercise is that agent which most surely prevents the accumulation of these matters, and prevents plethora. The other forms of regiment assist it. It is this exercise which renews and revives the innate heat, and imparts the necessary lightness to the body, for it causes the subtle heat to be increased and daily disperses whatever effete substances have accumulated; the movements of the body help them to expel them conveying them to those parts of the body whence they can readily leave it. Hence the effete matters are not allowed to collect day after day and besides this, as we have just said, exercise causes the innate heat to flourish and keeps the joints and ligaments firm, so as to be always ready for service, and also free from injury. It renders the members able to receive nutriment, in being free from accumulated effate matters. Hence it renders the members light and the humidities attenuated, and it dilates the pores of the skin.
 
To forsake exercise would often incur the risk of "hectic", because the instinctive drives of the members are impaired, inasmuch as the deprivation of movement prevents the access to them of the innate breath. And this last is the real instrument of life for every one of the members." {{harv|Avicenna|1999|pp=378–9}}}}
 
'''Massage'''
 
Before you begin to exercise it is important that you massage your muscles; as Ibn Sina says on page 385:
 
{{quote| "Massage as a preparatory to athletics. The massage begins gently, and then becomes more vigorous as the time approaches for the exercise." {{harv|Avicenna|1999|p=385}}}}
 
'''Exercises'''
 
The exercises themselves are divided into 'strenuous, mild, vigorous and brisk'. On pages 379-381; Ibn Sina states the types of exercises under each type:
 
{{quote| "Strenuous exercises include: wrestling contests, boxing, quick marching, running, jumping over an object higher than one foot, throwing the javelin, fencing, horsemanship, swimming. Mild exercises include: fishing, sailing, being carried on camels, swinging to and fro. Vigorous exercises include: those performed by soldiers in camp, in military sports; field running, long jumping, high jumping, polo, stone throwing, lifting heavy stones or weights, various forms of wrestling. Brisk exercises include: involves interchanging places with a partner as swiftly as possible, each jumping to and fro, either in time [to music] or irregularly." {{harv|Avicenna|1999|pp=379–81}}}}
 
There are certain important things to note once you start exercising, one is the amount, the other consistency; Ibn Sina states about the amount:
 
{{quote| "(1) the color - as long as the skin goes on becoming florid, the exercise may be continued. After it ceases to do so, the exercise must be discontinued." {{harv|Avicenna|1999|p=384}}}}
 
On being consistent with exercise Ibn Sina states (on the importance of having a regimen):
 
{{quote| "At the conclusion of the first day's exercise, you will know the degree of exercise allowable and when you know the amount of nourishment the person can bear, do not make any change in either on the second day. Arrange that the measure of aliment, and the amount of exercise shall not exceed that limit ascertained on the first day." {{harv|Avicenna|1999|p=385}}}}
 
On the side note those who think themselves to be elderly, and thus think of shunning exercise, Ibn Sina write a complete chapter titled "Concerning the Elderly" in the Qanun, and states the same regimen for them, as he does for others. He states on page 433
 
{{quote| "For if, towards the end of life, the body is still equable, it will be right to allow attempered exercises. If one part of the body should not be in a first-rate condition, then that part should not be exercised until the others have been exercised..... On the other hand, if the ailment were in the feet, then the exercise should employ the upper limbs: for instance, rowing, throwing weights, lifting weights." {{harv|Avicenna|1999|p=433}}}}
 
'''Bathing in Cold Water'''
 
Once you have finished exercising; it is often that the person will feel tired and fatigued; to combat this problem Ibn Sina says on page 388:
 
{{quote| "The beneficial Effects of Baths: The benefits are (1) induction of sleep (2) dilation of pores (3) cleansing of skin (4) dispersal of the undesirable waste matters (5) maturation of abscesses (6) drawing of nutriment towards the surface of the body (7) assistance to the physiological dispersion and excretion of poisonous matters (8) prevention of diarrhea and (9) removal of fatigue effects." {{harv|Avicenna|1999|p=388}}}}
 
Most importantly you should remember:
 
{{quote| "A person should not go into the bath immediately after exercise. He should rest properly first." {{harv|Avicenna|1999|p=387}}}}
 
There are two more things that are important to mention on this subject:
 
{{quote| "Injurious effects include the fact that the heart is weakened if the person stays too long in the bath" {{harv|Avicenna|1999|p=388}}}}
 
{{quote| "Cold Bathing should not be done after exercise except in the case of the very robust. Even then the rules which we have given should be followed. To use cold baths in the ways we have named drives the natural heat suddenly into the interior parts, and then invigorates the strength so that the person should leave the bath twice as strong as when he entered." {{harv|Avicenna|1999|p=390}}}}
 
'''Diet'''
 
Once Ibn Sina has laid the foundation of exercise being central to health, he names many exercises as running, swimming, weight lifting, polo, fencing, boxing, wrestling, long jumping, high jumping, etc. He also gives a diet to go along with the exercise:
 
{{quote|"The meal should include: (1) meat especially kid of goats; veal, and year-old lambs [this means white meat in today`s terms] (2) wheat, which is cleaned of extraneous matter and gathered during a healthy harvest without ever being exposed to injurious influences (3) sweets (fruits) of appropriate temperament." {{harv|Avicenna|1999|p=390}}}}
 
Lastly, the third thing mentioned is sleep; to make sure that you do not sleep during the days, and do not stay awake during the nights. From the above reading, it is clear that Ibn Sina gave advice in his book which is still the same advice medical doctors give to their patients. Daily Physical Exercise; and to defeat diseases such as type 2 diabetes, high blood pressure, the prescription of a diet which contains high amounts of Whole Grains and little to no amounts of Refined Carbohydrates.
 
===Psychology===
 
In ''The Canon of Medicine'', Avicenna described a number of conditions, including melancholia.<ref>S Safavi-Abbasi, LBC Brasiliense, RK Workman (2007), "The fate of medical knowledge and the neurosciences during the time of Genghis Khan and the Mongolian Empire", ''Neurosurgical Focus'' '''23''' (1), E13, p. 3.</ref> He described melancholia as a [[depression (mood)|depressive]] type of [[mood disorder]] in which the person may become suspicious and develop certain types of [[phobia]]s.<ref name=Amber-366>Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", ''Journal of Religion and Health'' '''43''' (4): 357-377 [366].</ref>
 
===Unani medicine===
{{Main|Unani medicine}}
Though the threads which comprise [[Unani]] healing can be traced all the way back to [[Galen|Galen of Pergamon]], who lived in the 2nd century AD, the basic knowledge of Unani medicine as a healing system was developed by Hakim Ibn Sina in his medical encyclopedia ''The Canon of Medicine''. The time of origin is thus dated at ''circa'' 1025 AD, when Avicenna wrote ''The Canon of Medicine'' in [[Persian Empire|Persia]], which remains a text book in the syllabus of Unani medicine in the colleges of India<ref>Indian Studies on Ibn Sina’s Works by [[Hakim Syed Zillur Rahman]], Avicenna (Scientific and Practical International Journal of Ibn Sino International Foundation, Tashkent/Uzbekistan. 1-2; 2003: 40-42</ref> and Pakistan.
 
==''The Book of Healing''==
{{Main|The Book of Healing}}
[[File:IbnSinaCanon1.jpg|thumb|The oldest copies of Ibn Sina's second volume of "Canon Of Medicine" from the year 1030.]]
 
===Earth sciences===
Ibn Sīnā wrote on [[Earth science]]s such as [[geology]] in ''The Book of Healing''.<ref name=Goodfield>[[Stephen Toulmin]] and [[June Goodfield]] (1965), ''The Ancestry of Science: The Discovery of Time'', p. 64, [[University of Chicago Press]] ([[cf.]] [http://muslimheritage.com/topics/default.cfm?ArticleID=319 The Contribution of Ibn Sina to the development of Earth sciences])</ref> While discussing the formation of [[mountain]]s, he explained:
 
{{quote|Either they are the effects of upheavals of the crust of the earth, such as might occur during a violent earthquake, or they are the effect of water, which, cutting itself a new route, has denuded the valleys, the strata being of different kinds, some soft, some hard... It would require a long period of time for all such changes to be accomplished, during which the mountains themselves might be somewhat diminished in size.|<ref name=Goodfield/>}}
 
===Philosophy of science===
 
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 [[axiom]]s or [[hypothesis|hypotheses]] of a [[deductive reasoning|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 principle]]s: the ancient [[Aristotelianism|Aristotelian]] method of [[inductive reasoning|induction]] (''istiqra''), and the method of [[examination]] and [[experiment]]ation (''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."<ref>{{Cite journal|last=McGinnis|first=Jon|title=Scientific Methodologies in Medieval Islam|journal=Journal of the History of Philosophy|volume=41|issue=3|date=July 2003|pages=307–327|doi=10.1353/hph.2003.0033}}</ref>
 
===Physics===
 
In [[mechanics]], Ibn Sīnā, in ''The Book of Healing'', developed an elaborate theory of [[motion (physics)|motion]], in which he made a distinction between the inclination (tendency to motion) and [[force]] of a [[projectile]], and concluded that motion was a result of an inclination (''mayl'') transferred to the projectile by the thrower, and that [[projectile motion]] in a vacuum would not cease.<ref name=Espinoza>Fernando Espinoza (2005). "An analysis of the historical development of ideas about motion and its implications for teaching", ''Physics Education'' '''40''' (2), p. 141.</ref> He viewed inclination as a permanent force whose effect is dissipated by external forces such as [[air resistance]].<ref>A. Sayili (1987), "Ibn Sīnā and Buridan on the Motion of the Projectile", ''Annals of the New York Academy of Sciences'' '''500''' (1), p. 477 – 482:
 
{{quote|It was a permanent force whose effect got dissipated only as a result of external agents such as air resistance. He is apparently the first to conceive such a permanent type of impressed virtue for non-natural motion.}}</ref>
 
The theory of motion developed by Avicenna may have influenced Jean Buridan's theory of [[impetus]] (the ancestor of the [[inertia]] and [[momentum]] concepts).<ref>{{cite web|url=http://plato.stanford.edu/entries/buridan/notes.html#48 |title=Buridan |publisher=Plato.stanford.edu |date=2011-08-25 |accessdate=2012-01-07}}</ref>
 
In [[optics]], Ibn Sina was among those who argued that light had a speed, observing that "if the perception of [[light]] is due to the emission of some sort of [[Subatomic particle|particles]] by a luminous source, the speed of light must be finite.".<ref>[[George Sarton]], ''Introduction to the History of Science'', Vol. 1, p. 710.</ref> He also provided a wrong explanation of the [[rainbow]] phenomenon. [[Carl Benjamin Boyer]] described Avicenna's ("Ibn Sīnā") theory on the rainbow as follows:
 
{{quote|Independent observation had demonstrated to him that the bow is not formed in the dark cloud but rather in the very thin mist lying between the cloud and the sun or observer. The cloud, he thought, serves simply as the background of this thin substance, much as a quicksilver lining is placed upon the rear surface of the glass in a mirror. Ibn Sīnā would change the place not only of the bow, but also of the color formation, holding the iridescence to be merely a subjective sensation in the eye.|<ref>Carl Benjamin Boyer (1954)."Robert Grosseteste on the Rainbow", ''Osiris'' '''11''', p. 247-258 [248].</ref>}}
 
In 1253, a [[Latin]] text entitled ''Speculum Tripartitum'' stated the following regarding Avicenna's theory on [[heat]]:
 
{{quote|Avicenna says in his book of heaven and earth, that heat is generated from motion in external things.|<ref>{{Cite journal|title=On the Fringes of the Corpus Aristotelicum: the Pseudo-Avicenna Liber Celi Et Mundi|last=Gutman|first=Oliver|journal=Early Science and Medicine|volume=2|issue=2|year=1997|publisher=[[Brill Publishers]]|pages=109–28|doi=10.1163/157338297X00087}}</ref>}}
 
===Psychology===
 
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"). The main thesis of these tracts is represented in his so-called "flying man" argument, which resonates with what was centuries later entailed by [[Descartes]]'s ''cogito'' argument (or what [[phenomenology (philosophy)|phenomenology]] designates as a form of an "''epoche''").<ref name="Nader El-Bizri 2000 pp. 149-171">[[Nader El-Bizri]], ''The Phenomenological Quest between Avicenna and Heidegger'' (Binghamton, N.Y.: Global Publications SUNY, 2000), pp. 149-171.</ref><ref name="elbizri67-89">Nader El-Bizri, "Avicenna's De Anima between Aristotle and Husserl," in ''The Passions of the Soul in the Metamorphosis of Becoming'', ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2003), pp. 67-89.</ref>
 
Avicenna’s psychology requires that connection between the body and soul be strong enough to ensure the soul’s individuation, but weak enough to allow for its immortality.  Avicenna grounds his psychology on physiology, which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception.  Thus, the philosopher's connection between the soul and body is explained almost entirely by his understanding of perception; in this way, bodily perception interrelates with the immaterial human intellect.  In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our external senses.  This sensory information is supplied to the internal senses, which merge all the pieces into a whole, unified conscious experience.  This process of perception and abstraction is the nexus of the soul and body, for the material body may only perceive material objects, while the immaterial soul may only receive the immaterial, universal forms.  The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body.<ref>{{cite book | last1 = Avicenna | title = Avicenna's Psychology. An English translation of Kitāb al-Najāt, Book II, Chapter VI, with Historico-Philosophical Notes and Textual Improvements on the Cairo edition | editors = F. Rahman | publisher = Oxford University Press, Geoffrey Cumberlege | year = 1952 | location = London | page = 41}}</ref>
 
The soul completes the action of intellection by accepting forms that have been abstracted from matter.  This process requires a concrete particular (material) to be abstracted into the universal intelligible (immaterial). The material and immaterial interact through the Active Intellect, which is a “divine light” containing the intelligible forms.<ref>{{cite book | last1 = Avicenna | title = Avicenna's Psychology. An English translation of Kitāb al-Najāt, Book II, Chapter VI, with Historico-Philosophical Notes and Textual Improvements on the Cairo edition | editors = F. Rahman | publisher = Oxford University Press, Geoffrey Cumberlege | year = 1952 | location = London | pages = 68–69}}</ref>  The Active Intellect reveals the universals concealed in material objects much like the sun makes color available to our eyes.
 
==Other contributions==
===Astronomy and astrology===
The [[Muslim views on astrology|practice of judicial astrology]] was refuted by Avicenna. His reasons were due to the methods used by astrologers in judicial astrology being [[conjectural]] rather than [[empirical]] and also due to the principles of this type of astrology conflicting with orthodox [[Islam]]. He also cited passages from the [[Qur'an]] in order to justify his refutation of astrology on both scientific and religious grounds.<ref>[[George Saliba]] (1994), ''A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam'', p. 60, 67-69. [[New York University Press]], ISBN 0814780237.</ref> However, Avicenna’s refutation of astrology (in the treatise titled ''Resāla fī ebṭāl aḥkām al-nojūm'') concerned only the judicial application of astrology rather than the philosophical principles of the subject and its natural influence. He stated that it was true that each planet had some influence on the earth, but his argument was the difficulty of astrologers being able to determine the exact effect of it. In essence, Avicenna did not refute astrology, but denied man’s limited capacity to be able to know the precise effects of the stars on the sublunar matter. With that, he did not refute the essential dogma of astrology, but only refuted our ability to fully understand it.<ref>[[George Saliba]], ''Avicenna'': 'viii. Mathematics and Physical Sciences'. Encyclopaedia Iranica, Online Edition, 2011, available at http://www.iranicaonline.org/articles/avicenna-viii</ref>
 
In [[Astronomy in medieval Islam|astronomy]], he criticized [[Aristotle]]'s view of the [[star]]s receiving their light from the [[Sun]]. Ibn Sīnā stated that the stars are self-luminous, and believed that the [[planet]]s are also self-luminous.<ref>{{Cite journal|title=The phases of venus before 1610|first=Roger|last=Ariew|journal=Studies in History and Philosophy of Science Part A|volume=18|issue=1|date=March 1987|pages=81–92|doi=10.1016/0039-3681(87)90012-4}}</ref> He claimed to have observed the [[Transit of Venus|transit of Venus across the Sun]] on May 24, 1032.<ref name=Goldstein/>  However, modern scholars have questioned whether he could have observed the transit from his location at that time.<ref>{{Cite journal|title=Some Medieval Reports of Venus and Mercury Transits|author=Goldstein, Bernard R.|journal=Centaurus|volume=14|issue=1|year=1969|pages=49–59|publisher=[[John Wiley & Sons]]|postscript=<!--None-->|doi=10.1111/j.1600-0498.1969.tb00135.x|bibcode=1969Cent...14...49G}}</ref>  He used his transit observation to demonstrate that [[Venus]] was, at least sometimes, below the Sun in the Ptolemaic cosmology.<ref>{{Cite book|title=Ibn Sīnā: Abū ʿAlī al‐Ḥusayn ibn ʿAbdallāh ibn Sīnā|author=Sally P. Ragep|editor=Thomas Hockey|encyclopedia=The Biographical Encyclopedia of Astronomers|publisher=[[Springer Science+Business Media]]|year=2007|pages=570–572|postscript=<!--None-->}}</ref>
 
Soon after, he wrote the ''Compendium of the Almagest'', a commentary on [[Ptolemy]]'s ''[[Almagest]]''. Avicenna concluded that Venus is closer to the Earth than the Sun.<ref name=Goldstein>{{Cite journal|title=Theory and Observation in Medieval Astronomy|first=Bernard R.|last=Goldstein|journal=[[Isis (journal)|Isis]]|volume=63|issue=1|date=March 1972|publisher=[[University of Chicago Press]]|pages=39–47 [44]|doi=10.1086/350839}}</ref> In 1070, [[Juzjani, Abu Ubaid|Abu Ubayd al-Juzjani]], a pupil of Ibn Sīnā, claimed that his teacher Ibn Sīnā had solved the [[equant]] problem in the [[Ptolemaic model]].<ref>[[A. I. Sabra]] (1998). "Configuring the Universe: Aporetic, Problem Solving, and Kinematic Modeling as Themes of Arabic Astronomy", ''Perspectives on Science'' '''6''' (3), p. 288-330 [305-306].</ref>
 
===Chemistry===
Ibn Sīnā used distillation to produce essential oils such as rose essence, forming the foundation of what later became  [[aromatherapy]].<ref name=Marlene>Marlene Ericksen (2000). ''Healing with Aromatherapy'', p. 9. McGraw-Hill Professional. ISBN 0658003828.</ref>
Four of his works on alchemy were translated into [[Latin]] as:<ref name=Anawati>Georges C. Anawati (1996), "Arabic alchemy", in Roshdi Rashed, ed., ''[[Encyclopedia of the History of Arabic Science]]'', Vol. 3, p. 853-885 [875]. [[Routledge]], London and New York.</ref>
 
*''Liber Aboali Abincine de Anima in arte Alchemiae''
*''Declaratio Lapis physici Avicennae filio sui Aboali''
*''Avicennae de congelatione et conglutinatione lapidum''
*''Avicennae ad Hasan Regem epistola de Re recta''
 
In one of these works, Ibn Sīnā discredited the theory of the [[Philosopher's stone|transmutation of substances]] commonly believed by [[alchemy|alchemists]]:
 
{{quote|Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change.|<ref>[[Robert Briffault]] (1938). ''The Making of Humanity'', p. 196-197.</ref>}}
 
Among his works on alchemy, ''Liber Aboali Abincine de Anima in arte Alchemiae'' was the most influential, having influenced later [[medieval]] chemists and alchemists such as [[Vincent of Beauvais]].<ref name=Anawati/>
 
In another work, translated into Latin as ''De congelatione et conglutinatione lapidum'', Ibn Sina proposed a four-part classification of inorganic bodies, which was a significant improvement over the two-part classification of [[Aristotle]] (into ''orycta'' and [[metal]]s) and three-part classification of [[Galen]] (into ''terrae'', ''lapides'' and metals). The four parts of Ibn Sina's classification were: ''lapides'', [[sulfur]], [[salt (chemistry)|salts]] and metals.<ref>{{Cite book|title=The origins of geology in Italy: [in memory of Nicoletta Morello, 1946-2006]|first1=Gian Battista|last1=Vai|first2=W. G. E.|last2=Caldwell|year=2006|publisher=Geological Society of America|isbn=0813724112|page=26|oclc=213301133}}</ref>{{Verify source|date=May 2010}}
 
===Poetry===
Almost half of Ibn Sīnā's works are versified.<ref>[[Edward Granville Browne|E.G. Browne]], ''Islamic Medicine'' (sometimes also printed under the title ''Arabian medicine''), 2002, Goodword Pub., ISBN 81-87570-19-9, p61</ref> His poems appear in both Arabic and Persian. As an example, Edward Granville Browne claims that the following [[Persian language|Persian]] verses are incorrectly attributed to [[Omar Khayyám]], and were originally written by Ibn Sīnā:<ref>E.G. Browne, ''Islamic Medicine'' (sometimes also printed under the title ''Arabian medicine''), 2002, Goodword Pub., ISBN 81-87570-19-9, p60-61)</ref>
<div class="center">{{quote|از قعر گل سیاه تا اوج زحل <br /> کردم همه مشکلات گیتی را حل<br />بیرون جستم زقید هر مکر و حیل<br />هر بند گشاده شد مگر بند اجل <br /><br />Up from Earth's Centre through the Seventh Gate,<br />I rose, and on the Throne of Saturn sate,<br />And many Knots unravel'd by the Road,<br />But not the Master-Knot of Human Fate.}}</div>
 
==Legacy==
[[File:TajikistanP17-20Somoni-1999(2000)-donatedsb f.jpg|thumb|right|250px|Image of Avicenna on the [[Tajikistani somoni]]]]
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]], [[Marcus Annaeus Lucanus|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 Sīnā as "one of the greatest thinkers and medical scholars in history"<ref name=Zahoor/> and called him "the most famous [[Islamic science|scientist of Islam]] and one of the most famous of all races, places, and times." He was one of the [[Islamic Golden Age|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).<ref>{{cite encyclopedia|last=|first=| authorlink=|title=Avicenna |year=1911| encyclopedia=1911 Encyclopædia Britannica|accessdate=2011-11-09|location=|publisher=|url=http://encyclopedia.jrank.org/AUD_BAI/AVICENNA.html}}</ref> Along with [[al-Razi|Rhazes]], [[Abu al-Qasim al-Zahrawi|Abulcasis]], [[Ibn al-Nafis]], and [[al-Ibadi]], Ibn Sīnā is considered an important compiler of early Muslim medicine. He is remembered in 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-Aristotle advances in anatomical knowledge.<ref>{{cite encyclopedia|last=Musallam|first=B.|authorlink=|title=Avicenna Medicine and Biology|year=2011| encyclopedia=Encyclopædia Iranica|accessdate=2011-11-09|location=|publisher=|url=http://www.iranicaonline.org/articles/avicenna-x}}</ref> 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 organisation 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).<ref>{{cite encyclopedia|last=Weisser|first=U.|authorlink=|title=Avicenna The influence of Avicenna on medical studies in the West|year=2011| encyclopedia=Encyclopædia Iranica|accessdate=2011-11-09|location=|publisher=|url=http://www.iranicaonline.org/articles/avicenna-x}}</ref>
 
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 (crater)|Avicenna]] and a plant genus ''[[Avicennia]]''. [[Bu-Ali Sina University]] in [[Hamadan]] (Iran), the ''ibn Sīnā'' 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]]<ref>www.amch.edu.pk</ref> [[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 honour.
In 1980, the former [[Soviet Union]], which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna's birth by circulating various [[commemorative stamp]]s with artistic illustrations, and by erecting a [[bust (sculpture)|bust]] of Avicenna based on [[anthropological]] research by Soviet scholars.  Near his birthplace in Qishlak Afshona, some {{convert|25|km|0|abbr=on}}. 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. {{OnGoogleEarth|39.994359N64.382253E}}
 
In March 2008, it was announced<ref>Educating health professionals: the Avicenna project  ''The Lancet'', Volume 371 pp 966 – 967</ref> 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 Avicenna’s name symbolises the worldwide partnership that is needed for the promotion of health services of high quality.”
 
==Works==
The treatises of Ibn Sīnā influenced later Muslim thinkers in many areas including [[theology]], [[philology]], [[mathematics]], [[astronomy]], [[physics]], and [[music]]. Ibn Sīnā'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.<ref name="MacTutor Biography|id=Avicenna" /> His most famous works are ''The Book of Healing'', a vast philosophical and scientific encyclopaedia, and ''The Canon of Medicine'',<ref name="Britannica" />
 
Ibn Sīnā 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 Sīnā's world; Arabic philosophers have hinted at the idea that Ibn Sīnā 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).{{Citation needed|date=October 2010}} Two encyclopaedic treatises, dealing with philosophy, are often mentioned. The larger, ''[[The Book of Healing|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. There is also a '''حكمت مشرقيه''' (''hikmat-al-mashriqqiyya'', in Latin ''Philosophia Orientalis''), mentioned by [[Roger Bacon]], the majority of which is lost in antiquity, which according to Averroes was pantheistic in tone.
 
===List of works===
This is the list of some of Avicenna's well-known works:<ref name="Works">{{cite web|url=http://www.muslimphilosophy.com/sina/art/ibn%20Sina-REP.htm#islw |title=Ibn Sina Abu ‘Ali Al-Husayn |publisher=Muslimphilosophy.com |date= |accessdate=2010-01-19}}</ref><ref>Tasaneef lbn Sina by [[Hakim Syed Zillur Rahman]], Tabeeb Haziq, Gujarat, Pakistan, 1986, p. 176-198</ref>
* ''Sirat al-shaykh al-ra’is'' (''The Life of Ibn Sina''), ed. and trans. WE. Gohlman, Albany, NY: State University of New York Press, 1974. (The only critical edition of Ibn Sina’s autobiography, supplemented with material from a biography by his student Abu ‘Ubayd al-Juzjani. A more recent translation of the Autobiography appears in D. Gutas, Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna’s Philosophical Works, Leiden: Brill, 1988.)<ref name="Works" />
* ''Al-Isharat wa-‘l-tanbihat'' (''Remarks and Admonitions''), ed. S. Dunya, Cairo, 1960; parts translated by S.C. Inati, Remarks and Admonitions, Part One: Logic, Toronto, Ont.: Pontifical Institute for Mediaeval Studies, 1984, and Ibn Sina and Mysticism, Remarks and Admonitions: Part 4, London: Kegan Paul International, 1996.<ref name="Works" />
* ''Al-Qanun fi’l-tibb'' (''The Canon of Medicine''), ed. I. a-Qashsh, Cairo, 1987. (Encyclopedia of medicine.)<ref name="Works" />
* ''Risalah fi sirr al-qadar'' (''Essay on the Secret of Destiny''), trans. G. Hourani in Reason and Tradition in Islamic Ethics, Cambridge: Cambridge University Press, 1985.<ref name="Works" />
* ''Danishnama-i ‘ala’i'' (''The Book of Scientific Knowledge''), ed. and trans. P Morewedge, The Metaphysics of Avicenna, London: Routledge and Kegan Paul, 1973.<ref name="Works" />
* ''Kitab al-Shifa’'' (''The Book of Healing''). (Ibn Sina’s major work on philosophy. He probably began to compose al-Shifa’ in 1014, and completed it in 1020.) Critical editions of the Arabic text have been published in Cairo, 1952–83, originally under the supervision of I. Madkour<ref name="Works" />
* ''Kitab al-Najat'' (''The Book of Salvation''), trans. F. Rahman, ''Avicenna’s Psychology: An English Translation of Kitab al-Najat, Book II, Chapter VI with Historical-philosophical Notes and Textual Improvements on the Cairo Edition'', Oxford: Oxford University Press, 1952. (The psychology of al-Shifa’.)
* ''[[Hayy ibn Yaqdhan]]'' a [[Persian language|Persian]] myth. A [[novel]] called ''Hayy ibn Yaqdhan'', based on Avicenna's story, was later written by [[Ibn Tufail]] (Abubacer) in the 12th century and translated into Latin and English as ''Philosophus Autodidactus'' in the 17th and 18th centuries respectively. In the 13th century, [[Ibn al-Nafis]] wrote his own novel ''Fadil ibn Natiq'', known as ''Theologus Autodidactus'' in the West, as a critical response to ''Hayy ibn Yaqdhan''.<ref>Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 95-102, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615]</ref>
 
===Persian Works===
====Danishnama-i ‘Alai====
Danishnama-i ‘Alai is called "the Book of Knowledge for [Prince] 'Ala ad-Daulah". One of Avicenna's important [[Persian language|Persian]] work is the Daaneshnaame (literally: the book of knowledge) for Prince 'Ala ad-Daulah (the local [[Buyid]] ruler). The linguist aspects of the Dāneš-nāma and the originality of their Persian vocabulary are of great interest to Iranian philologists. Avicenna created new scientific vocabulary that had not existed before in the modern Persian language. The Dāneš-nāma covers such topics as logic, metaphysics, music theory and other sciences of his time.  This book has translated to English by Parwiz Mowewedge.<ref>Avicenna, Danish Nama-i 'Alai.  trans. Parviz Morewedge as ''The Metaphysics of Avicenna'' (New York: Columbia University Pres), 1977.</ref>
 
====Andar Danesh-e-Rag====
Andar Danesh-e-Rag is called "On the science of the pulse". This book contains nine chapters on the science of the pulse and is condensed synonpsis.
 
====Persian Poetry====
Persian poetry from Ibn Sina is recorded in various manuscripts and later anthologies such as [[Nozhat al-Majales]].
 
==In Popular Culture==
===The Physician===
In his book ''[[The Physician]]'' (1988) [[Noah Gordon (novelist)|Noah Gordon]] tells the story of a young English medical apprentice who disguises himself as a Jew to learn from Avicenna, the great master of his time.
 
===The manuscript of Avicenna (El Manuscrito de Avicena)===
More recently, in 2011, the Spanish writer [[Ezequiel Teodoro]] has published a novel, [[The manuscript of Avicenna]] (El Manuscrito de Avicena), which recreates some moments in the life of the Persian physician.
 
==See also==
* [[Abu al-Qasim al-Zahrawi]]
* [[Al-Qumri]]
* [[Avicennia]], a genus of [[mangrove]] named after Ibn Sīnā
* [[Avicenna Research Institute]], a biotechnology research institute named after Ibn Sīnā
* [[Ibn Sina Peak]] - named after the Scientist
* [[Islamic scholars]]
* [[Mumijo]]
* [[Philosophy]]
** [[Eastern philosophy]]
** [[Iranian philosophy]]
* [[Science in medieval Islam]]
** [[List of Muslim scientists]]
** [[Sufi philosophy]]
* [[Science and technology in Iran]]
** [[Ancient Iranian Medicine]]
** [[List of Iranian scientists and scholars]]
 
==References==
{{Reflist|2}}
 
;Attribution
*{{Cite EB1911|wstitle=Avicenna}}
 
==Further reading==
{{refbegin|2}}
 
===Encyclopedic articles===
* {{cite encyclopedia
| last = Flannery
| first = Michael
| encyclopedia = [[Encyclopædia Britannica]]
| title = Avicenna
| url = http://www.britannica.com/EBchecked/topic/45755/Avicenna
| ref = harv
}}
* {{cite encyclopedia
| last = Goichon
| first = A.-M.
| authorlink = A.-M. Goichon
| encyclopedia = [[Encyclopedia of Islam]]
| publisher = [[Brill Publishers]]
| title = IBN SINA, Abu 'Ali al-Husayn b. 'Abd Allah b. Sina, known in the West as Avicenna
| url = http://www.muslimphilosophy.com/sina/art/ei-is.htm
| year = 1999
| ref = harv
}}
* {{cite encyclopedia
| last = Mahdi
| first = M.
| authorlink = M. Mahdi
| coauthors = D. Gutas, Sh. B. Abed, M. E. Marmura, F. Rahman, G. Saliba, O. Wright, B. Musallam, M. Achena, S. Van Riet, U. Weisser
| encyclopedia = [[Encyclopædia Iranica]]
| title = Avicenna
| url = http://www.iranicaonline.org/articles/avicenna-index
| year = 1987
| ref = harv
}}
*{{CathEncy|wstitle=Avicenna}}
*{{MacTutor Biography|id=Avicenna|title=Abu Ali al-Husain ibn Abdallah ibn Sina (Avicenna)}}
* {{cite encyclopedia | editor = Thomas Hockey et al | last = Ragep | first = Sally P. | title=Ibn Sīnā: Abū ʿAlī al‐Ḥusayn ibn ʿAbdallāh ibn Sīnā | encyclopedia = The Biographical Encyclopedia of Astronomers | publisher = Springer | year = 2007 | location = New York | pages = 570–2 | url=http://islamsci.mcgill.ca/RASI/BEA/Ibn_Sina_BEA.htm | isbn=9780387310220}} ([http://islamsci.mcgill.ca/RASI/BEA/Ibn_Sina_BEA.pdf PDF version])
* [http://www.iep.utm.edu/avicenna/ Avicenna] entry by Sajjad H. Rizvi in the ''[[Internet Encyclopedia of Philosophy]]''
 
===Primary literature===
* {{Cite book| edition = 1| publisher = Brigham Young University| isbn = 0934893772| last = Avicenna| others = Michael E. Marmura (trans.)| title = The Metaphysics of The Healing| series = A parallel English-Arabic text translation| year = 2005}}
*{{Cite book | publisher = Great Books of the Islamic World | isbn = 9781871031676 | last = Avicenna | others = Laleh Bakhtiar (ed.), Oskar Cameron Gruner (trans.), Mazhar H. Shah  (trans.) | title = The Canon of Medicine (al-Qānūn fī'l-ṭibb), vol. 1 | year = 1999 | ref=harv}}
* Avicenne: ''Réfutation de l'astrologie''. Edition et traduction du texte arabe, introduction, notes et lexique par Yahya Michot. Préface d'Elizabeth Teissier (Beirut-Paris: Albouraq, 2006) ISBN 2-84161-304-6.
* For a list of other extant works, [[C. Brockelmann]]'s ''Geschichte der arabischen Litteratur'' (Weimar, 1898), vol. i. pp.&nbsp;452–458. (XV. W.; G. W. T.)
* For Ibn Sina's life, see [[Ibn Khallikan]]'s ''Biographical Dictionary'', translated by [[de Slane]] (1842); [[F. Wüstenfeld]]'s ''Geschichte der arabischen Aerzte und Naturforscher'' (Göttingen, 1840).
* Madelung, Wilferd and Toby Mayer (ed. and tr.), Struggling with the Philosopher: A Refutation of Avicenna’s Metaphysics. A New Arabic Edition and English Translation of [[Muhammad al-Shahrastani|Shahrastani]]'s Kitab al-Musara'a.
 
===Secondary literature===
* {{cite book
  | first = Soheil M.
  | last = Afnan
  | authorlink = Soheil Muhsin Afnan
  | title = Avicenna: His Life and Works
  | year = 1958
  | publisher = G. Allen & Unwin
  | location = London
  | oclc = 31478971
  | ref = harv
  }}
** This is, on the whole, an informed and good account of the life and accomplishments of one of the greatest influences on the development of thought both Eastern and Western. [...] It is not as philosophically thorough as the works of D. Saliba, A. M. Goichon, or L. Gardet, but it is probably the best essay in English on this important thinker of the Middle Ages. (Julius R. Weinberg, ''The Philosophical Review'', Vol. 69, No. 2, Apr. 1960, pp.&nbsp;255–259)
* {{cite book
  | title = Avicenna
  | first = Lenn E.
  | last = Goodman
  | authorlink = Lenn Evan Goodman
  | year = 2006
  | publisher = Cornell University Press
  | edition = Updated
  | isbn = 041501929X
  | ref = harv
  }}
** This is a distinguished work which stands out from, and above, many of the books and articles which have ben written in this century on Avicenna (Ibn Sīnā) (A.D. 980&ndash;1037). It has two main features on which its distinction as a major contribution to Avicennan studies may be said to rest: the first is its clarity and readability; the second is the comparative approach adopted by the author [...]. (Ian Richard Netton, ''Journal of the Royal Asiatic Society'', Third Series, Vol. 4, No. 2, July 1994, pp.&nbsp;263&ndash;264)
* {{Cite journal| volume = 5-6| pages = pp. 323–36| last = Gutas| first = Dimitri| title = Avicenna's maḏhab, with an Appendix on the question of his date of birth| journal = Quaderni di Studi Arabi| year = 1987}}
* Y. T. Langermann (ed.), ''Avicenna and his Legacy. A Golden Age of Science and Philosophy'', Brepols Publishers, 2010, ISBN 978-2-503-52753-6
* For a new understanding of his early career, based on a newly discovered text, see also: Michot, Yahya, ''Ibn Sînâ: Lettre au vizir Abû Sa'd''. ''Editio princeps'' d'après le manuscrit de Bursa, traduction de l'arabe, introduction, notes et lexique (Beirut-Paris: Albouraq, 2000) ISBN 2-84161-150-7.
* {{cite book
  | title = Avicenna
  | language = German
  | first = Gotthard
  | last = Strohmaier
  | authorlink = Gotthard Strohmaier
  | publisher = Beck C. H.
  | year = 2006
  | isbn = 3406541348
  }}
** This German publication is both one of the most comprehensive general introductions to the life and works of the philosopher and physician Avicenna (Ibn Sīnā, d. 1037) and an extensive and careful survey of his contribution to the history of science. Its author is a renowned expert in Greek and Arabic medicine who has paid considerable attention to Avicenna in his recent studies [...]. (Amos Bertolacci, ''Isis'', Vol. 96, No. 4, December 2005, p.&nbsp;649)
 
*{{cite book|author=Hakim Syed Zillur Rahman|title=Resalah Judiya of Ibn Sina (First edition 1971), Literary Research Unit, CCRIH, [[Aligarh Muslim University]], [[Aligarh]]; (Second edition 1981) Central Council for Research in Unani Medicine, Govt. of India, New Delhi; (Fourth edition 1999), Central Council for Research in Unani Medicine, Govt. of India, New Delhi}}
*{{cite book|author=Hakim Syed Zillur Rahman|title=AI-Advia al-Qalbia of Ibn Sina|year = 1996 |publisher= Publication Division, Aligarh Muslim University, Aligarh}}
*{{cite book|author=Hakim Syed Zillur Rahman|title=Ilmul Amraz of Ibn Sina (First edition 1969), Tibbi Academy, Delhi (Second edition 1990), (Third edition 1994), Tibbi Academy, Aligarh}}
*{{cite encyclopedia|author=Hakim Syed Zillur Rahman|title=Qanoon lbn Sina Aur Uskey Shareheen wa Mutarjemeen|year = 1986 |publisher= Publication Division, Aligarh Muslim University, Aligarh}}
*{{cite encyclopedia|author=Hakim Syed Zillur Rahman|title=Qanun Ibn Sina and its Translation and Commentators (Persian Translation; 203pp)|year = 2004 |publisher= Society for the Appreciation of Cultural Works and Dignitaries, Tehran, Iran}}
* Shaikh al Rais Ibn Sina (Special number) 1958-59, Ed. Hakim Syed Zillur Rahman, Tibbia College Magazine, Aligarh Muslim University, Aligarh, [[India]].
 
===Medicine===
* [[Edward Granville Browne|Edward G. Browne]], ''Islamic Medicine'', 2002, Goodword Pub., ISBN 81-87570-19-9
* [[Sprengel]], ''Histoire de la Medicine'' (1815){{Page needed|date=June 2011}}
 
===Philosophy===
* Amos Bertolacci, ''The Reception of Aristotle's Metaphysics in Avicenna's Kitab al-Sifa'. A Milestone of Western Metaphysical Thought'' (Leiden: Brill 2006)
* [[Dimitri Gutas]], ''Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works'' (Leiden: Brill 1988)
* Michot, Jean R., ''La destinée de l'homme selon Avicenne'' (Louvain: Aedibus Peeters, 1986) ISBN 978-90-6831-071-9. {{Language icon|fr}}
* [[Nader El-Bizri]], ''The Phenomenological Quest between Avicenna and Heidegger'' (Binghamton, N.Y.: Global Publications SUNY, 2000)
* Nader El-Bizri, "Avicenna and Essentialism," ''Review of Metaphysics'', Vol. 54 (June 2001), pp.&nbsp;753–778
* Nader El-Bizri, "Avicenna’s ''De Anima'' between Aristotle and Husserl," in ''The Passions of the Soul in the Metamorphosis of Becoming'', ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2003), pp.&nbsp;67–89
* Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna’s Metaphysics and Cosmology," in ''Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm'', ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2006), pp.&nbsp;243–261
* [[Reisman, David C.]] (ed.), "Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group" (Leiden: Brill 2003)
{{refend}}
 
==External links==
* [http://www.ontology.co/avicenna.htm Avicenna (Ibn-Sina) on the Subject and the Object of Metaphysics] with a list of translations of the logical and philosophical works and an annotated bibliography
{{Commons category}}
{{Wikiquote}}
*{{In Our Time|Avicenna|b00855lt|Avicenna}}
*[http://hos.ou.edu/galleries//03Medieval/IbnSina/ Online Galleries, History of Science Collections, University of Oklahoma Libraries] High resolution images of works by Avicenna in .jpg and .tiff format.
 
{{Islamic philosophy}}
{{Islamic medicine}}
{{Scholars of Khorasan}}
{{Persian literature}}
{{Logic}}
{{Ancient anaesthesia-footer}}
{{Islamic alchemy and chemistry}}
 
{{Normdaten|LCCN=n/80/2386|VIAF=89770781}}
 
{{Persondata
| NAME              = Avicenna
| ALTERNATIVE NAMES =
| SHORT DESCRIPTION =
| DATE OF BIRTH    = 980
| PLACE OF BIRTH    = Afshana, near [[Bukhara]] (capital of [[Samanid Empire]]), in present day [[Uzbekistan]]
| DATE OF DEATH    = 1037
| PLACE OF DEATH    = [[Hamadan]], [[Persia]] ([[Iran]])
}}
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Revision as of 02:14, 28 February 2012

The Ninth Doctor was the ninth incarnation of the Time Lord known as the Doctor, the brooding and melancholic survivor of the Last Great Time War. Unlike his previous lives, he mostly had a single companion, namely Rose Tyler. The Doctor had temporary allies in Rose's ex-boyfriend Mickey Smith and her mother Jackie Tyler, along with Harriet Jones against the Slitheen. The Doctor regenerated again after absorbing the energy of the Time Vortex to save Rose from its deadly after-effects.

Biography

Foreshadowing

When the eighth incarnation of the Doctor looked into the Tomorrow Windows, he saw this Doctor as a possible ninth incarnation, as well as two Doctors which would not be. (EDA: The Tomorrow Windows)

Post-Regeneration

The Doctor, still in his eighth incarnation's clothes. (WEB: whoisdoctorwho.co.uk)

What caused the previous incarnation to regenerate is unknown. When asked about what happened to his eighth incarnation, the tenth incarnation of the Doctor answered, "What happened to me? That's simple. The Time War happened." (IDW: The Forgotten)

A report on the "contact Clive" website showed that almost immediately after regenerating, the Doctor arrived at Totters Lane in the early 21st century, wearing his previous incarnation's clothes and muttering to a local, "They're all gone. I'm the only one left". After trading most of his previous incarnation's clothing at an Oxfam in Sheffield, the Doctor dumped items belonging to his other selves in a tip. (WEB: whoisdoctorwho.co.uk)

Early Adventures

File:You're My Only Hope...jpg
The Doctor asks for help from Sally Sparrow. (DWAN: What I Did on My Christmas Holidays by Sally Sparrow)

After regenerating, the Doctor had some adventures on his own, such as meeting Sally Sparrow. (NSA: The Eyeless, DWAN: What I Did on My Christmas Holidays by Sally Sparrow)

During one of these adventures, the Doctor delivered letters from his fifth incarnation to Clarrie, Peri, and Erimem at The Kingmaker inn in 1483. (BFA: The Kingmaker)

Clive Finch had several images of this incarnation at well-known historical events. The Ninth Doctor appeared in Dallas at John F. Kennedy's assassination, in Southampton just before the maiden voyage of the Titanic, and in Indonesia on the day of Krakatoa's eruption. (DW: Rose)

Travels with Rose

File:Doctor-meets-nestene-consciousness.jpg
The Doctor encounters the Nestene Consciousness. (DW: Rose)

In 2005 London, the Doctor rescued Rose Tyler from Autons at her workplace, Henrik's, blowing up the building. They defeated the Nestene Consciousness controlling the Autons, who had come to earth to feed on pollution. The Doctor tried to persuade the Consciousness to leave Earth, but it refused and took him prisoner. Rose rescued him and destroyed the Consciousness with the Doctor's anti-plastic. The Doctor invited her to travel with him on his journeys through space and time in his TARDIS. Rose accepted. (DW: Rose)

For her first trip time-travelling, the Doctor took Rose to the distant future, when the Earth was destroyed by the sun. The Doctor saved the other sightseers from Lady Cassandra's plot to burn them alive to collect insurance money. He let her frame of skin dry out and explode as punishment when he foiled her plan, (DW: The End of the World) though Cassandra's brainmeat survived. (DW: New Earth) He told Rose of the Last Great Time War, and how he was the last of the Time Lords. (DW: The End of the World)

He took Rose to Cardiff in 1869, where they met one of his favourite authors, Charles Dickens. He found ethereal beings known as Gelth, victims of war who wished to inhabit corpses to gain new bodies. The Doctor used the psychic Gwyneth to speak to them through the Rift to compromise with them, but the Gelth needed many bodies and planned to kill humans to supply their wants. Thanks to Gwyneth's sacrifice, the Gelth were trapped in the Rift. (DW: The Unquiet Dead)

The Doctor tried to take Rose to her own time, but arrived a year late. He faced the Slitheen, who wished to destroy Earth for profit. (DW: Aliens of London) After Mickey helped him stop them, the Doctor asked him to join Rose and him in the TARDIS. Mickey declined. (DW: World War Three)

Adam and Jack

Tracking a distress signal, the Doctor went to the Vault in Utah in 2012, where he found a lone Dalek had survived the Time War and was being kept amongst other alien artefacts by Henry van Statten. After the Dalek committed suicide, the Doctor took along one of the Vault's employees, Adam Mitchell, at Rose's request. (DW: Dalek)

The Doctor took them to the Fourth Great and Bountiful Human Empire, where the Mighty Jagrafess of the Holy Hadrojassic Maxarodenfoe controlled the human race. Cathica destroyed it by rerouting heat to its control room. The Doctor returned Adam home after the new companion had tried to use knowledge from the future to alter history for profit. The Doctor left Adam with a forehead implant Adam had installed to make sure he didn't make trouble. (DW: The Long Game)

The Doctor with Rose and Jack. (DW: The Empty Child)

The Doctor tracked a Chula ambulance to 1941 London and met the conman Jack Harkness, a 51st century ex-Time Agent. The Doctor focused on a symptom spreading through London accidentally caused by the ship's crash; a dead Empty Child was revived by the ambulance's nanogenes and was turning people into gasmask zombies like himself. The Doctor fixed the nanogenes' mistakes having them compare the DNA between the child and his mother Nancy, restoring the infected zombies to normal. The Doctor rescued Jack from his ship just before it exploded, taking him into the TARDIS. (DW: The Empty Child / The Doctor Dances)

While on a refuelling trip in Cardiff, the Doctor and his companions captured Blon Fel-Fotch, the sole survivor of the Slitheen they had defeated in their previous encounter. The Doctor confiscated her extrapolator and dined with his foe as her last request. After Blon was turned into an egg by the heart of the TARDIS, which granted her wish for a fresh start and ending her backup plot to escape Earth, the Doctor decided to drop her off in the hatchery on her homeworld. (DW: Boom Town)

The Battle of the Game Station

The Doctor discovers the Daleks controlling the Satellite Five. (DW: Bad Wolf)

After leaving Raxacoricofallapatorius, the Doctor, Rose and Jack had an adventure in Kyoto, Japan. After an escape there, they were teleported to Satellite 5 a hundred years after their last visit, only to be put in deadly versions of 21st century TV game shows. After escaping his game, the Doctor found the TARDIS in the control room. The Doctor learned the station was broadcasting a secondary signal into space and the games' losers were not killed, but teleported to the signal's target. The Doctor learned a large Dalek fleet had survived the war and were now headed to the station to confront him. (DW: Bad Wolf)

The Emperor was alive and had been converting the losers into Daleks for its army. The Doctor decided his fight against the Daleks was suicidal and sent Rose back to the 21st century in the TARDIS while he and Jack began setting up for the inevitable extermination. He built a device that would "fry the brain stems of every living thing with a thousand miles of the satellite", but was not able to perfect it to work only on Daleks.

Rose opened the heart of the TARDIS and looked upon it, becoming the powerful Bad Wolf entity. She returned to the future to save the Doctor. Rose had absorbed the Time Vortex into herself. She declared the Time War to be over and destroyed the Dalek fleet and with a wave of her hand, scattering their atoms into dust. (DW: The Parting of the Ways)

Death

The Ninth Doctor regenerates. (DW: The Parting of the Ways)

The Doctor knew that Rose would burn up if she kept so much power in her body. He kissed her, drawing the Time Vortex from her body and into his. They returned to the TARDIS, leaving behind Jack, whom Rose had converted into an immortal fixed point in time. The Doctor, who likewise could not survive the energies of the heart of the TARDIS, regenerated. (DW: The Parting of the Ways)

For a list of Ninth Doctor stories in the order in which he experienced them, see Ninth Doctor - Timeline.

Undated adventures

Psychological profile

Personality

A pensive Doctor (DW: The End of the World)

This incarnation of the Doctor was deeply affected by his actions in the Last Great Time War. He hid his sorrow with a facade of manic energy and a sharp, offbeat wit. Nevertheless the weight of destroying the Time Lords and the Daleks preyed upon him, creating an emotional incarnation of great sorrow and anger. Consequently, it also created an incarnation with a new appreciation for the wonders of the universe and who, more keenly than ever, burned with a desire to keep the universe safe from harm. Despite this, this incarnation of the Doctor was more adept at noticing the flaws of humanity than any of his predecessors.

When asked by the Emperor of the Daleks whether he was a coward or a killer the Doctor struggled with the decision to destroy the Daleks and the Earth or simply allow the Dalek's to kill him and take over the universe. In the end he couldn't bring himself to destroy the Earth even to rid the universe of the Daleks, and proclaimed himself a coward. (DW: The Parting of the Ways)

While his previous incarnations were rarely heard uttering minor curse words like "hell" and "damn," the ninth incarnation tended to use these phrases more freely, along with "Oi!" when trying to get someone's attention. He was also more violent, physically coming into contact with guards when arrested although it should be noted he thought Rose had been murdered which probably influenced his actions. (DW: Bad Wolf) The tenth incarnation implied that the ninth incarnation was angrier and pained due to being "born from war" when he compared the Meta-Crisis Doctor to the ninth incarnation. (DW: Journey's End)

At times the ninth incarnation was sadistic, torturing a helpless Dalek even when the Dalek pleaded for him to "have pity". The Doctor's hatred for the Daleks was strong, and the one he tortured claimed the Doctor would make a good Dalek himself. (DW: Dalek)

The Doctor cared very deeply about Rose and was willing to let a lethal Dalek loose on Earth to keep her safe. (DW: Dalek) He was also reluctant to use a missile to destroy the Slitheen because he feared he would kill Rose too. (DW: World War Three) When the Daleks invaded Satellite Five, the Doctor lied to Rose about being able to use the TARDIS to stop them and sent her back home to protect her. He deliberately absorbed the Time Vortex energy in her to save her life - knowing full well that he would have to regenerate. (DW: The Parting of the Ways)

Habits and quirks

The ninth incarnation spoke with a distinctive Northern English accent. When Rose questioned this, he replied that "lots of planets have a North." He was critical of his own large ears. (DW: Rose) He had a fondness for saying "fantastic", with emphasis on the second syllable, whenever he saw something of interest or especially dangerous. (DW: The End of the World, The Unquiet Dead, Dalek)

This incarnation called Mickey Smith "Mickey the idiot", or "Ricky". He called humans "stupid apes", seeing himself above them, often calling them this when angered by their actions. He rarely spoke of his past to others. He did not "do domestic", as he put it, which led to tension in his interactions with Jackie Tyler. (DW: World War Three) He had a fondness for bananas, which continued to his next incarnation. (DW: The Doctor Dances)

He often made

File:DELIGHT.gif
The Doctor laughs as he explains 51st century sexuality to Rose. (DW: The Doctor Dances)

dry jokes to those around him to diffuse tension, but usually ended up failing; on one occasion, it was a cynical joke. (DW: Rose, The Unquiet Dead, Aliens of London, World War Three, The Long Game, The Empty Child, The Doctor Dances, Boom Town, The Parting of the Ways)

He often gave speeches about things or lectured those he wished to scold. (DW: Rose, The Unquiet Dead, Aliens of London, Dalek, The Long Game, Father's Day, The Empty Child], The Doctor Dances, Boom Town, Bad Wolf, The Parting of the Ways)

Despite being bad at card tricks, he was a good pickpocket; he swapped Jack's sonic blaster with a banana. (DW: The Doctor Dances)

This incarnation was sometimes exhausted emotionally. He would break down when faced with pain, suffering, or death. This once resulted in a brief moment of relief when he realised that he could, for once, reverse all of the pain and suffering he had encountered, whooping, "Just this once - everybody lives!!" (DW: The Doctor Dances)

The Ninth Doctor had a habit of folding his arms and frowning when lecturing or listening intently. He would also grin when happy or when he found something funny. He was overconfident about his plans, even if he didn't think they would work. (DW: Rose et al)

This incarnation enjoyed , and was particularly skilled at, videogames. (NSA: Winner Takes All)

Appearance

File:9th clothes.jpg
The ninth incarnation's outfit. (DW: Dalek)

In stark contrast to the extravagant dress of most of his predecessors, the ninth incarnation wore a plain leather jacket, mistaken in World War II for that of a German U-boat commander. (DW: The Empty Child) He would either wear a plain red, green, navy blue, or black jumper, which Charles Dickens thought made him look like a navvy, (DW: The Unquiet Dead) dark trousers and a black, strapped wristwatch, unlike his previous incarnations, who preferred fob watches.

At one time, he was photographed wearing clothes reminiscent of those his eighth incarnation wore. (DW: Rose) This photograph might have been taken shortly after his regeneration, before he had gotten around to picking his new outfit.

During an adventure in World War I, the Doctor wore a military trenchcoat to fit in with the British soldiers. (IDW: The Forgotten)

He wore his hair close-cropped, unlike many of his previous incarnations who had had longer hair. He had large ears and he considered his nose large as well. He claimed they enhanced their respective senses. (DW: The Empty Child)

Behind the scenes

  • The Ninth Doctor is the only incarnation to date to have the same companion throughout his television appearances (Rose Tyler). In spin-off fiction, the only ninth incarnation story to date where he is not depicted travelling with Rose is the 2006 annual short story What I Did on My Christmas Holidays by Sally Sparrow.
  • The ninth incarnation is also one of the only two incarnations to date not to be seen on screen facing another Time Lord as an opponent or having met Brigadier Lethbridge-Stewart. The eleventh incarnation is also yet to face a Time Lord as an enemy or meet [[Lethbridge-Stewart, though due to Nicholas Courtney's passing in 2011 and the Brigadier's death mentioned in DW: The Wedding of River Song the latter will not occur.
  • Along with the Eleventh Doctor, the Ninth Doctor is one of only two incarnations of the Doctor to have not been depicted encountering Davros since the character's introduction in DW: Genesis of the Daleks in 1975.
  • The ninth incarnation is the first past incarnation who has not appeared in the Short Trips series of short story collections along with the tenth and eleventh incarnations. Also, Christopher Eccleston, followed by David Tennant and Matt Smith, has yet to take part as the Doctor in any of Big Finish's audio dramas, this is due to licencing agreements between Big Finish Productions and the BBC, that allow Big Finish only to cover the "classic" Doctors (First Doctor to Eighth). This also makes Eccleston the only Doctor actor since Patrick Troughton to not participate in an audio story based upon the franchise.
  • The ninth incarnation's era, due to its short length, stands as the first incarnation's era to be completely released to DVD in Australia, North America and the UK. The single film that made up the eighth incarnation's era was not available in North America and Australia at the point when the Series One was released.
  • Originally, Russell T Davies approached Hugh Grant, who previously played the Doctor's alternate twelfth incarnation, to play the Ninth Doctor. He turned down the role, thinking the show would not take off. He expressed deep regret in 2007 after seeing how successful the show had become.[1]
  • The non-narrative source The Brilliant Book 2011 stated that in 1944, the Ninth Doctor took Winston Churchill on a trip to Ancient Rome, where they encountered a creature disguised as one of Emperor Tiberius's reclining benches. Winston then realised why the Second Doctor had taught him how to address a table in Latin back in 1882.

Footnotes

  1. ↑ http://www.bitsofnews.com/content/view/5216/42/

External links

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