Medical Services and ʿAbbasid Ladies
In: HawwaSearch for other papers by Keren Abbou Hershkovits in
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The ʿAbbasid harem was at the center of several important studies, particular attention was given to the political activity and networking of notable women, mothers, sisters and wives of caliphs. Similarly, the charity activity and endowments of different ʿAbbasid ladies was studied and compared to male charity activity. Nonetheless, these activities (political networking and endowments) had implications hitherto not addressed; medical services are a case in point. This paper examines several medical choices and medical endowment made by ʿAbbasid ladies between the 8th–10th centuries. The paper will explore the implications these activities had for the transmission and appropriation of Galenic medicine in the early Abbasid period. In particular the paper will discuss the dedication of a medical book to Shujaʿ, the mother of Mutawwakil.
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17
Yaacov Lev, Charity, Endowments, and Charitable Institutions in Medieval Islam (Gainesville: University Press of Florida, 2005), pp. 120–126. In the Ottoman Empire the foundation of hospitals was a charity performed exclusively by the royal family—including mothers, wives and sisters of the Sultan—up to the 19th century. Miri Shefer-Mosensohn, “Hospitals and Medical Institutions,” Oxford Encyclopedia of Philosophy, Science, and Technology in Islam, ed. Ibrahim Kalim (Oxford: Oxford University Press, 2014), 1: 290–297.
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18
Suraiya Faroqhi, Pilgrims and Sultans: the Hajj under the Ottomans, 1517–1683 (London, New York: Tauris, 1996), pp. 110–111. According to a rescript from 1556, an unidentified female lady made specific arrangements for sick pilgrims. She bought a building to house them, and built a bath. The income from the bath was dedicated to sponsoring the needs of the sick, and shrouds for the dead. According to Faroqhi, this action was not only intended for the wellbeing of the ill, but for pilgrims in general, as the ill and weak stayed in various places, such as streets and mosques, thus preventing the actual activity the mosque was intended for.
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20
D.M. Dunlop, “Bīmāristān,” Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Online, 2013. Reference. Ben-Gurion University of Negev. 27 August 2013 http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/bimaristan-com_0123.
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22
Angelika Hartmann, “al-Nāṣir Li-Dīn Allāh.” Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Online, 2013. Reference. Ben-Gurion University of Negev. 27 August 2013 http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-nasir-li-din-allah-com_0854; Lev, p. 27.
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33
See Giladi, “The Individual in the Early Islamic Education System”, pp. 171–90. For Jewish girls and the debate regarding whether or not they should be educated see Judith R. Baskin, “The Education of Jewish Girls in the Middle Ages in Muslim and Christian Countries,” Peamim 82.2 (1999): 31–49 [heb].
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34
See Berkey, “Women and Islamic Education”, p. 150; Shalabī, History of Muslim, p. 191.
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35
Shalabī, p. 201. See for instance education provided by Zubaydah to her pages and slave girls: Abbot, Two Queens, p. 160.
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36
Avner Giladi, “Liminal Craft, Exceptional Law: Preliminary Notes on Midwives in Medieval Islamic Writings,” International Journal of Middle East Studies, 42.02 (2010): 185–202.
Medical Services and ʿAbbasid Ladies
In: HawwaSearch for other papers by Keren Abbou Hershkovits in
Current site
Google Scholar
PubMed
The ʿAbbasid harem was at the center of several important studies, particular attention was given to the political activity and networking of notable women, mothers, sisters and wives of caliphs. Similarly, the charity activity and endowments of different ʿAbbasid ladies was studied and compared to male charity activity. Nonetheless, these activities (political networking and endowments) had implications hitherto not addressed; medical services are a case in point. This paper examines several medical choices and medical endowment made by ʿAbbasid ladies between the 8th–10th centuries. The paper will explore the implications these activities had for the transmission and appropriation of Galenic medicine in the early Abbasid period. In particular the paper will discuss the dedication of a medical book to Shujaʿ, the mother of Mutawwakil.
