The origins of Unani medicine are found in the doctrines of the ancient Greek physicians Hippocrates and Galen. As a field, it was later developed and refined through systematic experiment by the Arabs, most prominently by Muslim scholar-physician Avicenna. During the Caliphate (the political-religious Muslim state that began in 632 CE), the bulk of Greek knowledge was translated into Arabic, part of that knowledge being the principles of medicine. With additional contributions of medical wisdom from other parts of the Middle East and South Asia, Unani medicine came to be known also as Arabian, or Islamic medicine.
History of Unani Medicine
For ages, Unani system of medicine enjoys worldwide recognition. As the name suggests, this system was originated in Greece (Unaan) where the knowledge of almost all branches (including medicine) was at its zenith during the historic period witnessed by many genius personalities and scholars. It reached India in 12th century via Rome, Arab and Iran. Being able to generously integrate with other pathies like Ayurveda, Yoga, Naturopathy etc., it emerged as an important part of Indian System of Medicine. Hippocrates (460-377 BC), the renowned Greek philosopher & physician earned it a scientific recognition and status.
The history of Unani 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:
(1) arkan, or elements,
(2) mizaj, or temperament,
(3) akhlat, or bodily humours,
(4) aaza, or organs and systems,
(5) arwah, or vital spirit,
(6) quwa, or faculties or powers, and
(7) 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), and 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 behavioural well-being, and are most stable in a healthy individual.
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 tabiyatthat 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 defence 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.
The initial approach to treatment in the Unani system entails the establishment of a regimen to normalize and balance the external factors (e.g., air, water, and food) involved in ailments and diseases. If this proves inadequate, then other means, such as treatment with natural medicines, may be recommended. Any Unani treatment prescribed by a hakim acts as an outside agent to help boost the patient’s tabiyat and thus restore good health and a sense of well-being.
There are various therapeutic approaches available to the hakim. Ilaj-bi-ghiza, or dietotherapy, involves recommending a specific diet, which is the simplest and most natural course of treatment by a hakim. For fever, for example, Unani medicine stresses a nutrient-rich, low-roughage diet that might include dalia(porridge) and kheer (a milk broth). Both the amount and quality of food are taken into consideration. Relatively infrequent in modern Unani therapy is ilaj-bi-misla, or organotherapy, a mode of treatment that involves healing a diseased organ with the use of tissue extracts from the same organ of a healthy animal. Ilaj-bi-dawa, or pharmacotherapy, is the use of medicines by Unani hakims. This treatment method is considered by hakims to be natural, eco-friendly, and less intrusive and more effective than many other methods. The Unani system’s pharmacopoeia is vast, enriched with more than 2,000 medicines derived from various herbal, mineral, and animal sources.
Unani medications are often processed by classical methods of preparation as originally described in Greco-Arabic medicine. Unani medicines are used singly or are compounded with other substances to achieve synergistic, antagonistic, or detoxifying effects or simply as bases for effective ingestion and assimilation.
In the 1920s Indian physician Ajmal Khan revolutionized Unani medicine by advocating that research be conducted on various natural products that were claimed by ancient physicians to effect miraculous cures. In the 1930s Indian-born scientist Salimuzzaman Siddiqui, who specialized in phytochemistry (the chemistry of plants), isolated potent constituents from a plant known in India as chhota chand (Rauwolfia serpentina). Subsequent pharmacological research determined that the plant was the source of a bioactive substance known as reserpine, which found use in Western medicine as a tranquilizer and as an antihypertensive agent (lowering abnormally high blood pressure). Those uses supported some of the medical applications that had been described by hakims. Siddiqui named the derived medicines, which included ajmaline and ajmalicine, for Khan as a tribute to his ground-breaking research efforts.
Having gained recognition from the World Health Organization (WHO) in 1976, the Unani system became increasingly accepted internationally as a system of traditional medicine. In India several institutions engaged in Unani teaching and research. The Central Council for Research in Unani Medicine (CCRUM), an undertaking of the Indian government, for instance, facilitated the translation of classical heritage, the organization of clinical trials, the improvement of drug standardization, and the investigation of toxicological and phytopharmacological properties of natural products that had long been used by hakims.
Classical Unani medicine recommended established “regimental” therapies (tadabeer) in the treatment of various chronic and acute diseases. Those therapies include dalak (massage), hammam (bath and sauna), karat (exercise), fasd (venesection, or opening a vein to let out blood), hijamat (cupping, a process of drawing blood to the surface of the body by using a glass cup or tube), and amat-e-kai (leeching, or bleeding a person by using leeches). The essential function of all those regimens is to remove impure blood or impurities from the body.
Surgical interventions, or ilaj-bil-yad, are a last resort. Their practice generally is beyond the realm of the hakim’s expertise.
Although a complete system of treatment, the Unani system, similar to other systems of medicine, has drawbacks in terms of application and effectiveness. The vast Materia Medica, from herbal and animal to mineral sources, as described in ancient Unani textbooks, is sometimes so vague that authenticity must be established by modern pharmacognostic assessments (by means of a basic, descriptive pharmacology) before medicines can be put to use. In addition, the use in Unani medicine of precious stones and minerals, the chief ingredients of many poly-formulations (medicines containing multiple ingredients), is expensive. Those items often are unavailable as well, thereby hindering effective treatment.
Intense research is important for the use of kushta, the incinerated finely powdered substance prepared from known toxic metals, such as seemab (mercury), sam al-far (arsenic), sangraf (mercuric chloride), and khubs al-hadid (iron rust). Medicines made with those minerals, when used with caution and expertise, may be effective, but they have toxic side effects.