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CHALHOUB Sami, OMRAN Taleb, ALI Rula The Relation between Times Progression to Human Health in the Arabic Islamic Heritage 3.3. The relation between seasons progression and Human health: We notice in studying the relation between seasons progression and human health that the Arab physicians, such as ‛Ali b. Rabban at-Tabarī (born in 180 or 185 H./ 796 or 801 AD, and died in about 250 H./ 864 AD) , Abu Bakr ar-Rāzī (died in 313 H/925 AD) and al-Hasan b(al)-Bahlūl depended on Hippocrates’s book “Knowing the Seasons”, that encompassed everything about the progression of the four seasons on health. at-Tabarī reported the relation between a year, wind and health, “If the year had a dry and clear air, and everything appeared in its time illnesses will be little and was a good year…”[5]. And he mentioned the relation between the seasons, wind and health, “if the winter was dry with northern wind, and the spring was rainy with southern wind, the summer would have mildew, fever, ophthalmia, and diarrhea, especially for those who was cold and wet.[5] We notice that there is a correlation between seasons and wind because times of wind blowing are related with the fall of the fixed stars and their rise. Al-Marzūqī said in mentioning the four winds and their directions, “Southern Direction from the rise of Souhel to the rise of Pleiades al-Șeria, Siba, from the rise of Pleiades al-Șeria to Uras Major, and North, from Uras into the fall of Vega, and Doubour from the fall of Vega to the rise of Souhel..”.[1] Because the rise of stars had certain periods in the four seasons of the year. Ar-Rāzī didn’t make reference to Hippocrates only, but also commented on the explanations of Galen, for example, he reported Hippocrates “Fevers follow lack of rain”, [8], and mentioned two quotes from Galen, in one of them, he said, “Fever occurs in hot humid, dry air, and infrequently happen in cold air. Notice the temperature of the air, the rain nothingness and whether it was from the North or the South, because it was great”. [8] Then ar-Rāzī commented on the same idea, which prove his mastership of all previous sciences, and having sufficient experience that qualified him to express his view “What Galen had mentioned in explaining this is clear, and he means that joining interference of the wind to the interference of the hot and cold; humid and dry period fostered this and improved its clues. An example of this is that if the spring was southern the spring illnesses were abundant and stronger. In contrast, with fluctuations of times against each other, illnesses may happen. The change of time from its specific nature would change it, and fluctuations of times against each other gradually in the long run effects health”.[8] We conclude the following: 1-The importance of studying the astrological medical manuscripts to cover some aspects of Al-Anwā’ science , and the science of astrology. 2-The translation related to astrology books into Arabic played an important role in developing Arabic Islamic Astrology and justified the existence of the theoretical astrology. References 1. Al-Marzūqī Abu ‛Ali Ahmad Ibn al-Hasan, “Times and Places (al- Azmina wa al- Amkina). editor Khalil al-Mansour, Scientific Books Publishers Beirut, 1996, Lebanon, 103, 150, 103, 314. 2. Al- Birūnī Abu l-Rayhan Muhammad Ibn Ahmad, “The explanations for the Pioneers in Astrology (kitab al-tafhim li-awa’il sina‛at al-tanjim), ed. ‛Ali Musa, 2003, Ninawa, Damascus, 55, 131, 131-132. 3. Ibn Hibintā, 1987, Al-Mughni fi Ahkam al-nujum, 1 st Vol. edited by Fuat Sezgin, Institute of History Arabic and Islamic Sciences, Frankfurt, Federal Republic of Germany, 235- 243, 336-350, 342, 337. 4. al-Maĝrīțī Abi l-Qāsim Maslama Ibn Ahmad, The Objective of the Wise and the Best Result to be Introduced (Ghayet al-Hakeem and ahaq al-natejateen in at-taqdeem), Reviewed H. Reter, 1927, Aukostine ,326. 5. at-Tabarī Ăli b. Rabban, The Paradise of Wisdom in Medicine “ Firdausu’ l-Hikmat “,1928, Aftab Publishers, Berlin, 512-513, 514, 514. 6. Ibn Manzour Abi al-Fadel Jamal Eddin Muhammad Ibn Makram, Lisan al-Arab, 5 th ed., Sader Press, 1992, Beirut, Vol. 13/341, Vol. 1/603. 7. Ibn (al)-Bahlūl Al-Hasan, Kitab Al-Daláèl, Edited And Commented By Dr. Joseph Habbi, Publications Of Institute Of Arab Manuscripts, Arab League Educational Cultural And Scientific Organization,1987, Kuwait,70,82. 8. Ar-Rāzī Abū Bakr Muhammad B. Zakarīyyā’, Kitābu’ l- Hūwī Fi’ t- Tibb, 1963,Published By The Dairatu’ l-Ma’arifil- Osmania, Hyderabad, India, Ad-dakan, Vol. 15 1 st .ed. 158,158-159. 152 ISHIM 2011-2012
History of Hijamat Mohd NAYAB 1 , Mohd ANWAR 2 , A.M.K.SHERWANI 3 1 Lecturer, Department of Ilaj-Bit-Tadbeer, H.S.Z.H.Govt./Auto. Unani medical College & Hospital, Bhopal, India. 2 Reader, Department of Moalejat, National Institute of Unani Medicine, Bangalore, India 3 Lecturer, Department of Hifzane Sehat, National Institute of Unani Medicine, Bangalore, India e-mail: mohd.nayab@rediffmail.com Summary Hijāmat is a mode of treatment, which is carried out by creating partial vacuum in the cupping glasses, placed on the body surface by mean of fire or suction, in order to evacuate morbid material or to divert the material from the deeper tissues of diseased part, or to return a displaced organ to its normal position or to encourage the blood flow to the site of Hijāmat. Hijāmat was particularly used among the Chinese, Babylonians, Egyptians and Greeks etc. The pottery cups, hollowed out animal horns and bamboo cups were used commonly for the purpose. In Greece (Unan) the use of Hijāmat dates back to that period when most of the physicians were trapped in the superstitious believes. A book has been written by Hippocrates on Hijāmat and Fasd which was later translated by Yuhannā-bin-Māswaih into Arabic and named as Kitāb fil-Fasd wa’al-Hijāmat. The Muslim physicians during the middle ages used and further developed the Ilāj bil-Hijāmat theoretically as well as practically. The history and Unani medical books reveal that it was among the most popular methods of treatment in all communities of that period. Even a full-fledged book kitāb fil-Hiājmat was written by Rabban Tabari, which is available in the library of Bāsil Halab. In further development of this aspect, there are so many valuable contribution of different physicians of that time as Zakariya Razi, known as Razes in west (850-923 A.D), Ali Ibn Abbās Majūsī, known as Haly Abbās in West (930-994 A.D), Abulqāsim Zahrāwi, known as Abacuses in West (936-1036 A.D), Ibn Sina, known as Avicenna in West (980-1037 A.D), Ismāil Jurjāni (1136 A.D), Ibn Hubal (1213A.D) and Ibn-ul-Quf al-Masēhī (1233-1286 A.D). Key Words: Hijamat, Vacuum, Cupping Glasses, Bamboo Cups The word Hijāmat has been derived from the Arabic verb Hajama. It has different meanings which are mentioned in different dictionaries and texts. One of the meanings of Hajama had been adopted by the Arabic physicians. It literally stands for sucking. Ibne Manzoor mentioned in Lisan-ul-Arab: Al-Hajama is to suck. When a baby sucks the breast, it is said that ‘hajama al sabyo sadya Ummihi (the baby sucked the breast of his/her mother) and when he/she does not suck, it is called ‘ma hajama al sabyo sadya ummihi (the baby did not suck the breast of his/her mother). 1 This meaning is very closed to the technical meaning of Hijāmat, because in ancient time and middle ages Hijāmat-e-Ghair Nariya was carried out by sucking, through the narrow opening of the hollowed out animal horn, which was placed on the site of Hijāmat by the mouth. And still it is in practice in certain rural areas. But nowadays cupping glasses made up of glass or wood are used for sucking purpose and vacuum is created by vacuum pump. Hijāmat is a mode of treatment, which is carried out by creating partial vacuum in the cupping glasses, placed on the body surface by mean of fire or suction, in order to evacuate morbid material or to divert the material from the deeper tissues of diseased part, or to return a displaced organ to its normal position or to encourage the blood flow to the site of Hijāmat. Synonyms of Hijāmat Singhi lagana and Pachna lagana – Hindi 2 Cupping – English Jiaofa and Bafuanfa – Chinese 3 Some Old Arabic Terms relevant to Hijāmat Hijāmat: Some physicians pronounce it as Hajāmat, but the actual pronunciation is Hijāmat, as it has been mentioned in Al-Qāmūs-ul-Muhēt. 4 “Its occupation is called Hijāmat like Kitābat” (It is written by giving Jar/Zer on its first letter) ISHIM 2011-2012 153
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