The history of Unani
Unani-tibb or Unani Medicine also spelled Yunani Medicine is a form of traditional medicine widely practiced by Muslims. It refers to a tradition of Graeco-Arabic medicine,which is based on the teachings of Greek physician Hippocrates, and Roman physician Galen, and developed into an elaborate medical System by Arab and Persian physicians, such as Rhazes (al-Razi), Avicenna (Ibn Sena), Al-Zahrawi, and Ibn Nafis.
Though the threads which comprise Unani healing can be traced all the way back to Ancient Iranian Medicine, the basic knowledge of Unani medicine as a healing system was developed by Muslim scholar Hakim Ibn Sina (known as Avicenna in the west) 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 Persia. While he was primarily influenced by Greek and Islamic medicine, he was also influenced by the Indian medical teachings of Sushruta and Charaka.
Unani medicine first arrived in India around 12th or 13th century with establishment of Delhi Sultanate (1206-1527) and Islamic rule over North India and subsequently flourished under Mughal Empire. Alauddin Khilji (r. 1296-1316) had several eminent Unani physicians (Hakims) in his royal courts. In the coming year this royal patronage meant development of Unani practice in India, but also of Unani literature with the aid of Indian Ayurvedic physicians.
Medicine can be characterized by the work of its practitioners, or hakims, who relied on natural healing based on principles of harmony and balance, uniting the physical, mental, and spiritual realms.
Al-Umoor al-tabiyah: basic physiological principles
According to practitioners of Unani medicine, the health of the human body is maintained by the harmonious arrangement of al-umoor al-tabiyah, the seven basic physiological principles of the Unani doctrine. These principles include:
- arkan, or elements
- mizaj, or temperament
- akhlat, or bodily humours
- aaza, or organs and systems
- arwah, or vital spirit
- quwa, or faculties or powers
- afaal, or functions.
Interacting with each other, these seven natural components maintain the balance in the natural constitution of the human body. Each individual’s constitution has a self-regulating capacity or power, called tabiyat (or mudabbira-e-badan; vis medicatrix naturae in Latin), or to keep the seven components in equilibrium.
ARKAN AND MIZAJ: ELEMENTS AND TEMPERAMENT
As four simple, indivisible entities—arz (earth), maa (water), nar (fire), and hawa (air)—arkan not only constitutes the primary components of the human body but also makes up all other creations in the universe. There are predictable consequences to the actions and interactions (imtizaj) of the four arkan. As these elements act upon and react with each other, they continually undergo change into various states of “genesis and lysis” (generation and deterioration), due to ulfat-e-keemiyah (acceptance of a medicine by the body) and nafarat-e-keemiyah (rejection of a medicine). Skilled hakims claim that they can perceive, recognize, and observe such states.
The four essential mizaj (temperaments) are hot, cold, moist, and dry. Four more are compounded of those single temperaments—namely, hot and dry, hot and moist, cold and dry, and cold and moist. Possessed in different proportion, mizaj is balanced by all entities in the cosmos, including all plants, minerals, and animals. The equilibrium of the individual’s elemental combination and resulting mizaj, as determined by tabiyat, provides a stable constitution to that individual—in other words, health. Just as elemental balance keeps an individual in a healthy state, changes in natural temperament cause the health of an individual to suffer. Therefore, mizaj plays a pivotal role in Unani in characterizing a person’s normal state (physical, mental, and social), as well as the nature of a disease.
DOCTRINE OF AKHLAT
Hippocrates propounded the doctrine of fluids, or humours, of the body, and he categorized the humours into four groups based on their colour. These groups were refined by Galen and later by Avicenna.
They appear in Unani practice as:
- dam (blood)
- balgham (phlegm)
- safra (yellow bile)
- sauda (black bile).
The human dispositions corresponding to these humours are, respectively, sanguine, phlegmatic, choleric, and melancholic. Each person is considered to have a specific humoral makeup, determined by the predominance of a given humour in his or her constitution. The quality and quantity of the humours in an individual—a person’s unique, proper, and proportionate humoral makeup—is said to guarantee health. Conditions other than this balance signal ailment or disease.
The theory of humours (nazaria-e-akhlat), which is the essence of the practice of Unani medicine, holds that the four humours are derived from and utilized in the digestive process. Their continuous action and reaction results in the breakdown of complex macromolecules into simpler molecules, which are then incorporated throughout the body in the form of fluid. These humours, the akhlat, suffuse the body’s cells, interstitial spaces, and vascular channels, affecting physical and behavioral well-being, and are most stable in a healthy individual.
Relationship between tabiyat and asbab-e-sittah-zarooriah
In the Unani system of medicine, tabiyat is an individual’s internal power or capacity to withstand or combat disease and to perform normal physiological functions. Believing that it is only tabiyat that is engaged in actually curing a disease, Unani hakims hold that they only assist from “outside” by prescribing therapeutic relief. If not adversely affected, tabiyat can eradicate most infections without medical treatment, using what may be thought of as the natural defense system of the mind and body.
Unani medicine recognizes six physical, or external, factors, called asbab-e-sittah-zarooriah, which are essential in establishing a synchronized biological rhythm and thus living a balanced existence. The six asbab-e-sittah-zarooriah are:
Hawa (air), in which the quality of the air a person breathes is thought to have a direct effect on his or her temperament and, thus, health.
Makool-wo-mashroob (food and drink), in which the nutritional value and the quality and quantity of one’s food and drink are believed to ensure physical fitness by strengthening tabiyat.
Harkat-wo-sakoon-e-jismiah (bodily exercise and repose), which emphasizes the positive effects of balanced physical exercise on an individual’s internal resistance and tabiyat.
Harkat-o-sakoon nafsaniah (mental work and rest), which emphasizes the simultaneous engagement of the human mind in numerous emotional and intellectual activities. Just as the body needs systematic and planned exercise and rest, Unani medicine holds that the human mind and brain need adequate stimulation and proper relaxation as well.
Naum-o-yaqzah (sleep and wakefulness), in which an individual’s health and alertness are understood as being dependent on a specific amount of sound sleep in the course of a 24-hour (circadian) cycle.
Ihtebas and istifragh (retention and excretion), which considers the metabolism of food and liquid as both affecting and being regulated by tabiyat. According to Unani medicine, the assimilation of food and liquid facilitates the elimination from the body of excessive and noxious substances. Therefore, to maintain a harmonic and synchronized tabiyat, certain beneficial end-products of kaun-o-fasad (genesis and lysis) are retained in the body while harmful ones are expelled.
These six factors are believed by Unani practitioners to directly affect the harmony of the human mind and body. Socioeconomic, geographic, and environmental factors are considered secondary factors (asbab-e-ghair-zarooriah) in the Unani system and therefore indirectly influence tabiyat. However, both the primary and the secondary factors must be closely considered in the Unani process of treatment.
For fulfillment of requirements of principle of management, treatment is decided as per the Unani medicine which may be one or more of the following:
- Ilaj-Bil-Tadbeer wa Ilaj-Bil-Ghiza (Regimenal Therapy). The disease may be treated by the modification of six essential pre-requisites of health (Asbab-e-Sitta Zarooriya in Unani Tibbi terminology). Asbab-e-Sitta Zarooriya may be modified by the use of one or more regimens: i.e., Dalak, Riyazat, Hammam, Taleeq, Takmeed, Hijamat (Cupping Therapy), Fasd, Lakhlakha, Bakhur, Abzan, Shamoomat (Aromatherapy), Pashoya, Idrar, Ishal, Qai, Tareeq, Elam, Laza-e-Muqabil, Imalah and alteration of food. According to the norms of C.C.I.M. New Delhi, Department of Ilaj-Bil-Tadbeer has been established in almost all Unani Tibbi Colleges of India. In the State Unani Medical College, Allahabad, U.P. and State Takmeel-Ul-Tibb College, Lucknow, Department of Ilaj-Bil-Tadbeer is known as Moalijat Khususi. Moaliajt Khususi is the old nomenclature of Ilaj-Bil-Tadbeer, suggested by C.C.I.M. New Delhi. Ilaj-Bil-Tadbeer is synonym to Panchkarma in Ayurveda.
- Ilaj-Bil-Advia (Pharmacotherapy). For this purpose Mamulate Matab Nuskha (prescription) is formulated which contain the single and or compound (murakkābāt) Unani drugs having desired actions as per requirements.
- Ilaj-Bil-Yad (Surgery)