The most important reference work for pharmacology in the Islamic Era is Materia Medica by DIOSCORIDES, the Greek scientist. It’s also named fi-hayuli-al-Tibb in the Islamic era. There are several different translation of this book in Arabic and Persian. In this article I’m going to introduce a manuscript of one the Arabic translation of this book which hasn’t been mentioned in any bibliographies and directories yet. This Ms. Is one of the best and most important manuscripts of this book which in Tehran today is maintained in the library of Golestan palace in Tehran

Pistacia lentiscus L. and Marrubium vulgare L. are two plants described by Pedanius DIOSCORIDES that have been examined for their use in medicine. This review aimed to determine whether the pharmacological properties of these two plants identified by DIOSCORIDES are consistent with modern pharmacological data. There will also be a record of the chemicals identified by these plants from different studies and their contributions to disease control. A hundred literature references were studied in this review work but only 51 references were included. Many of the substances isolated from P. lentiscus and M. vulgare have pharmacological properties described by DIOSCORIDES. The pharmacological properties of these two plants have been certified by modern techniques described in several of the articles mentioned in this mini review. Many studies have shown that mastic oil (originated from P. lentiscus) has a chemotype dominated by monoterpene hydrocarbons, alcohols, aldehydes, ethers, oxides, furans, sesquiterpene hydrocarbons and monoterpene hydrocarbons with specific biological effects. The chemical composition of the aerial parts of Marrubium vulgare consist of y-eudesmol, β,-citronellol, citronellyl formate, germacrene D, fl, avonoids and polyphenolic compounds. It can be concluded that the results are highly consistent with the observations of DIOSCORIDES. Further studies can reveal if the rest of the plants listed in the book De Materia Medica are related to the pharmacological properties recently reported. There are many substances with pharmacological use in plants described by DIOSCORIDES that have remained largely unnoticed to date. Many texts written so far contain a wealth of knowledge. This information combined with state-of-the-art techniques could lead to faster and more targeted results in the field of herbal medicine.

Some traditional medicine texts claim a connection between Pedanius DIOSCORIDES and Luqman al-Hakim. The present study examined the feasibility of accepting this connection and the criteria for confirming or rejecting their correspondence using a documentary method. To this end, in addition to an analytical and historical assessment of the personalities of Luqman al-Hakim and Pedanius DIOSCORIDES, their identities were traced and documented in key traditional Iranian medical texts, including Tohfat ol-Momenin, Gharabadin-e-Salehi, and Makhzan al-Adviyeh. The collected data were then examined, compared, and analyzed. Based on the findings, several historical and medical sources mentioned individuals named DIOSCORIDES and Luqman, four of whom were prominent. The conflation of some reports about these four figures has led to confusion in their identification. The results indicated that the two figures, DIOSCORIDES and Luqman al-Hakim, did not align chronologically. Tracing these individuals in the relevant sources revealed inconsistencies, particularly regarding their personal identities, such as their life span, place of birth or residence, or even their nationality, which casted doubt on the accuracy of the connection between them. Ultimately, it can be concluded that we are likely dealing with another individual who entered the Islamic era under the names Luqman and DIOSCORIDES. Examining the personal identities mentioned in Persian medicine texts can thus enhance our understanding of historical medical records and their interpretation.

Alhashaysh is a perdurable opus written by the Greek famous medicine man, and one the main resources of zoology and phytology. Most Islamic scientists and medicine men exploited this book of interest as a reliable resource in their publications. The book has been frequently translated and copied in the Islamic civilization. The most important translation was that by M. Ben Mansour, the governor of Diyarbakir of Iran West in the sixth century. Alhshaysh version of Astan Quds Razavi has been written in a clear artistic style and contains the title of contents, the name of different plants with 680 colorful images and 284 images of animals in dry lands as well as the marine ones whose name is seldom written in syriac language. This book consists of 272 pages having 19 lines, and 25 codices (tables of contents). The book is totally 285 pages with 46 cm length and width of 29 cm. as the last few pages has been lost, it was not clear if the name of author, depicter and the date and place of publication were even mentioned. The book is kept under the number of 7059 in Astan Quds Razavi museum. Successive coping of the book led to a unique existence of styles and various schools of arts in depiction of final version of Alhashaysh of Razavi Quds Astan by Mehran Ben Mansour. Depicter of the version of Astan Quds has copied some images, due to his commitment to the resource version or probable lack of visual dominance over the animal and plant samples, unchanged and based on visual styles and perception of the artist. The author obtained the results through the comparative study versions as well as the description and analysis historical images.

Development of medical sciences of Muslims who lived in Andalusia began from half of 3rd century A.H. /19th A.D., from the days of Muhammad ibn 'Abd al-Rahman Awsat. Pharmacology as a dependent science has passed the evolutionary procedure along with medicine, but the Andalusian physicians’ attention to the subject of drugs (mofradat) of medicine caused them to pay more attention to pharmacology to the extent that it became the dominant medical approach. Some of the factors, though not with the same importance, have helped this Andalusian approach. In this article attempt is made to study these effective factors in this approach of Andalusian medicine.

During the period of the Abbasid caliphs, the Islamic world became a center of knowledge, research and intellectualism and the city of Baghdad reached its peak of prosperity. In addition to inviting scholars to Baghdad, manuscripts were collected and translated from Syriac, Greek and Pahlavi to Arabic. These actions led to the migration of scientists from around the world to Baghdad and the boom in education and research which is also known as the translation movement. What is visible in the early Islamic centuries is the growth of scientific imagery, which can be attributed to Muslims' interest in scientific literature. In "Scientific Imaging", the artist, while partially referring to the scientific text, also has a look at the formal appeal of the book to encourage the enthusiasm of the reader to study. Nowadays, with the expression "illustration" all audiences pay attention to the visualization of the pages of the book, because with the development of bibliography over the past millennium, the art of visualization has become more relevant to the context of books. Illustrations of handmade paper books largely reflect the fact that illustrators have tried to exploit this technique, while narrating various events of their day and expressing religious beliefs, historical events, as well as illuminating some theoretical and practical sciences and literary texts. DIOSCORIDES, a Greek physician, pharmacist, and botanist who lived in the first century, arranged all his personal experiences on the medical properties of flowers and herbs in different areas. The illustrations of his Book of Materia Medica that became known as "al-Hashish", have been traceable to Europe since the sixth century. The first translation from the book was made by Hainan bin Isaac from Syriac in 250 AH. Hainan bin Isaac entrusted the translation into Arabic to one of his students, Asfat bin Basil. However, Stefan ibn Basil translated it directly from Greek into Arabic, and revised and corrected the translation as Hennan ibn Isaac realized his mistakes. Stefan was one of the first and most accomplished translators of Greek medical texts into Arabic in the third century AH/ 9th century AD. He replaced the Greek medicinal names that he knew with their Arabic equivalents, but brought the unknown names in the original Arabic text. One of the aims of this definitive research is to investigate the branch of imaging known as scientific imaging. The aim is to study and compare the images of herbal remedies (expensive preserved versions of Astan Quds treasures) with the actual images of these plants. Most of these names were translated and interpreted into Arabic a century later in Andalusia by a monk named Nicolas, who was sent by the Byzantine emperor to the court of Abdul Rahman Nasser and was knowledgeable in both Greek and Latin. The so-called stylized translation is undoubtedly the most important translation of the book of DIOSCORIDES into Arabic. Another important translation, namely the source translation of the manuscript of al-Hashayash al-Mashhad (Astan Quds), was done by Mehran ibn Mansur ibn Mehran, who knew both Syriac and Arabic languages well, and used the Syriac translation of the book done by Hinnah ibn Ishaq, and translated it into Diyarbekir during the reign of King Najmuddin around 550 AH. The general title of the “ Abbasid School” , that continued for five centuries, is bestowed upon various ways of illustrating books in the cities of Baghdad, Mosul, Kufa and Wasit; most of which were influenced by Sasanian and Byzantine art. It is characteristic of the paintings of this period that the outlines and shapes of animals and larger individuals were drawn, and the organs delineated in a simple manner with little or no depiction of background. The colors are few, but coordinate, very precise and subtle. The faces belong to the Sami (Arab) race, but they also have a significant influence on Byzantine and Eastern Roman artists. The main questions of the study are: 1-To what extent are the images depicted in the transcript of Astan Quds Razavi's version close to the objective reality? 2-What is the relationship between text (visual description of plant) and visualization in the transcript? This descriptive-analytical study is based on library research and references to objective images of medicinal plants. The authors have achieved research results through a comparative study of the manuscripts along with the historical description and analysis of the images. The research shows that the illustrator of the Astana Quds Razavi’ s version of the extravaganza depicts unfamiliar plants, imitating the nature of plants, or imitating the work of ancestors, without modeling on nature.

Herbal medicine, as an important part of traditional medicine, has been developed by famous scholars. "De Materia Medica" the valuable work of DIOSCORIDES (1st CE) was translated into Arabic by Stephan Basil under the title of Hayula al-Teb. This work was further elaborated by several Moslem scholars and finally made available to the public in the 3rd Century CEo Indigenous pharmaceutical sciences were pioneered by Ebn al-Beitar the outstanding Muslim botanist and is the author of "Jame le Mofradat". Other scholars who have contributed chapters to, or authored separate treatises on materia medica or pharmaceutical sciences were, Tabari (Ferdous a1-Hekmat), Rhazes (A1-Hawi and AIMansouri), Heravi (AI-Abnieh), Avicenna (Al-Qanoon), Biruni (Al-Saidane), Jorjani (Zakhire), Shapor Sahl (an erudite from the School of Jondishapour and author of Gharabadin: the oldest Pharmacopoeia), Haji Zain al-Attar (Ekhtiarat-e-Badii), Hakim Momen (Tohfe) and Aghili Khorasani (Makhzan a1-Advie).

This study aims to assess the diagnostic and treatment methods used in ancient sources for urinary tract infections and to discuss some ancient practices that are reminiscent of the methods used by modern medicine with an analogy-based approach. As remains of ancient soft tissue diseases have not survived until the present day, our knowledge on this topic is limited primarily to knowledge conveyed by ancient authors being interested in community health, namely by Hippocrates (460-370 BC), Celsus (25 BC-50 AD), Pliny the Elder (23-65 AD), DIOSCORIDES (MS 40-90), Rufus (1st-2nd century AD), Aretaeus (2nd century AD), and Galenos (129-216 AD). The study used the document analysis method, which involved analyzing original traditional medical texts, literary and historical works, and modern sources documenting the treatment of patients with urinary system disorders. It has been concluded that conservative treatments for urinary system diseases in antiquity resemble certain approaches found in the modern medical literature. The evaluations reveal that diagnosis and treatment information on urinary system disease have ancient Mesopotamia roots and findings pointing to a correlation between the kidneys and heart in ancient Egyptian civilization. Similarly, it was established that kidney disease and Diabetes Mellitus were considered interconnected in the Greek and Roman periods. Again, data regarding diagnosis and prognosis reminiscent of disorders defined as alkaptonuria, proteinuria, and urinary retention in modern medicine were encountered.

Badr al-Dī, n Muhammad ibn Bahrā, m ibn Muhammad al-Qalā, nī, si al-Samarqandi was a famous Iranian physician. Despite dispute among scholars, including Leclerc, Brockelmann, Kahhā, la, Zahir al-Baba (the editor of Qalā, nī, si's Qarabadin), lived in the 6th-7th century A. H. based on facts found in his only available book Qarā, bā, dī, n,and literature of descendant physicians who used or quoted his ideas. As he stated, lack of sources with clear manual of preparing and using compound medicines, encouraged al-Qalā, nisī, , to write his book using reputative Greek and Islamic references like works of Galen, DIOSCORIDES, Thā, bit ibn Qurra, Ali ibn Sahl Rabban al-Tabari, Rhazes, Al-Bī, rū, nī, , Avicenna while mentioning them by abbreviations. Following a noteworthy introduction about simple drugs, he has explained how to prepare, preserve and use compound drugs, in forty-nine chapters. The main subject of two last chapters is how to get rid of vermins, and some supernatural or magical uses of simple medicines, with citation of references. Al-Qalā, nī, si has noteworthy innovations in preparation and using compound medicines that individuates his work. His book has recently been translated into Persian but there are some criticisms on it.