Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

50 – Ibn Riḍwān, ʿAlī ibn Riḍwān ibn ʿAlī al-Miṣrī
The brilliant philosopher, Abū al-Ḥasan ʿAlī ibn Riḍwān ibn ʿAlī ibn Jaʿfar al-Miṣrī, was a prolific author. He owned a spacious house in Cairo that has since collapsed.
As a poor youth he supported himself through astrology, then turned to medicine, in which he outshone his peers. He mastered philosophy, the doctrines of the Ancients, and the refutation of their errors. He said, “I exerted myself in study; when I reached maturity I devoted myself to medicine and philosophy. I was destitute, but I became famous for medicine and acquired estates through it, and I am now in my sixties.”
I (the author) add: His father was a baker. When he distinguished himself, he served al-Ḥākim (1) as a physician, who appointed him chief of the physicians. He lived until the famine that occurred in 453 AH. An orphan girl he had raised (2) stole his valuables and fled, whereupon he stumbled and fell into confusion. He was rash in his disputations (3). He had no formal teacher; rather, he relied exclusively on books, even writing a work on mastering the craft from books and arguing that they are more reliable than instructors.
That is an error. He was a Muslim who affirmed divine oneness. Among his sayings is: “The best acts of devotion are to contemplate the dominion of the heavens and to glorify its Sovereign.”
He produced commentaries on several works of Galen and authored: a treatise on protecting bodies in Egypt from harm; an epistle on the treatment of elephantiasis; an epistle on paralysis; and an epistle on

(*) Tarikh al-Hukamaʾ, pp. 443–444; Uyûn al-Anbâʾ, pp. 561–567; al-ʿIbar, 3/229; Mukhtasar Tarikh al-Duwal, pp. 331–334; al-Nujûm al-Zâhira, 5/69; ʿUqûd al-Jawâhir, pp. 161–166; Shadharat al-Dhahab, 3/291; Hadiyyat al-ʿÂrifîn, 1/689–690; Idâh al-Maknûn, 1/474; al-Fihris al-Tamhîdî, pp. 529–533. (1) This refers to al-Hakim bi-Amr Allah, whose biography appeared in vol. 15, no. 70. (2) The manuscript reads “tarbiyyah”; we follow the reading in Uyûn al-Anbâʾ, p. 563. (3) Al-Nujûm al-Zâhira adds: “He showed great forbearance during inquiry,” which differs from what the author and Ibn Abi Usaybiʿa state in their works.
٥٠ - ابْنُ رِضْوَانَ عَلِيُّ بنُ رِضْوَانَ بنِ عَلِيٍّ المِصْرِيُّ * الفَيْلَسُوْفُ البَاهِرُ، أَبُو الحَسَنِ عَلِيُّ بنُ رِضْوَانَ بنِ عَلِيِّ بنِ جَعْفَرٍ المِصْرِيُّ، صَاحِبُ التَّصَانِيْفِ، وَلَهُ دَارٌ كَبِيْرَةٌ بِمِصْرَ قَدْ تَهَدَّمَت. كَانَ صَبِيّاً فَقيراً، يَتكسَّبُ بِالتَّنجيم، وَاشْتَغَل فِي الطِّبّ، فَفَاق فِيْهِ، وَأَحكمَ الفلسفَةَ وَمَذْهَبَ الأَوَائِل وَضلاَلَهم، فَقَالَ: أَجهدتُ نَفْسِي فِي التعَلِيْم، فَلَمَّا بلغتُ، أَخذتُ فِي الطِّبّ وَالفلسفَة، وَكُنْتُ فَقيراً، ثُمَّ اشتهرتُ بِالطِّب، وَحَصَّلْتُ مِنْهُ أَملاَكاً، وَأَنَا الآنَ فِي السِّتِّيْنَ. قُلْتُ: كَانَ أَبُوْهُ خَبَّازاً، وَلَمَّا تَميَّز، خدم الحَاكِمَ (١) بِالطب، فَصِيَّره رَئِيْس الأَطبَّاء، وَعَاشَ إِلَى القَحط الكَائِن فِي الخَمْسِيْنَ وَأَرْبَعِ مائَة، فَسَرَقَتْ يَتيمَةٌ رَبَّاهَا (٢) عِنْدَهُ نَفَائِسَ، وَهربت، فَتعثَّر وَاضْطَرَبَ، وَكَانَ ذَا سَفَهٍ فِي بَحْثِهِ (٣) ، وَلَمْ يَكُنْ لَهُ شَيْخٌ، بَلِ اشْتَغَل بِالأَخْذَ عَنِ الكُتُب، وَصَنَّفَ كِتَاباً فِي تَحْصِيل الصّنَاعَة مِنَ الكُتُب، وَأَنَّهَا أَوفق مِنَ المُعَلِّمِين. وَهَذَا غَلَطٌ، وَكَانَ مُسْلِماً موحِّداً وَمِنْ قَوْله: أَفْضَلُ الطَّاعَاتِ النَّظَرُ فِي المَلَكُوت، وَتَمجيدُ المَالِك لَهَا. وَشرح عِدَّة تَوَالِيف لجَالينوس، وَلَهُ مَقَالَةٌ فِي دفع المضَار بِمِصْرَ عَنِ الأَبدَان، وَرِسَالَةٌ فِي عِلَاج دَاء الفِيْل، وَرِسَالَة فِي الفَالِج، وَرِسَالَةٌ فِي
(*) تاريخ الحكماء: ٤٤٣، ٤٤٤، عيون الانباء: ٥٦١ - ٥٦٧، العبر ٣ / ٢٢٩، تاريخ مختصر الدول: ٣٣١ - ٣٣٤، النجوم الزاهرة ٥ / ٦٩، عقود الجواهر: ١٦١ - ١٦٦، شذرات الذهب ٣ / ٢٩١، هدية العارفين ١ / ٦٨٩ - ٦٩٠، إيضاح المكنون ١ / ٤٧٤، الفهرس التمهيدي: ٥٢٩ - ٥٣٣. (١) هو الحاكم بأمر الله، الذي تقدمت ترجمته في الجزء الخامس عشر برقم (٧٠) . (٢) في الأصل: تربيه، والمثبت من " عيون الانباء ": ٥٦٣. (٣) في " النجوم الزاهرة ": وكان فيه سعة خلق عند بحثه، وهو مخالف لما قاله المؤلف وابن أبي أصيبعة في " طبقاته ".

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