Journal of - International Society for the History of Islamic Medicine

Diagnosis of جازمMizaj - a Unique Tool for Treatment in
Unani Medicine
Md. Nafis IQBAL*, Anis A ANSARI**, Khalid Z. KHAN**
*PG Scholar D/o Kulliyat, AKTC, AMU, Aligarh, UP, India
**Prof. D/o Kulliyat, AKTC, AMU, Aligarh, UP, India
***Prof. & Chairman, D/o Kulliyat, AKTC, AMU, Aligarh, India
e-mail: nafisnium22@gmail.com
Summary
Health care practitioners are aware of general guidelines for the use of medication in patients, whether young or old male or female of different body
masses and so on. Ancient physicians worked on the theory of Mizaj جازم (temperament) most assiduously and finally established it as a principle or norm
of treatment. With their penetration, they succeeded in locating the relationship between disease, various humours and the disturbance of temperament.
They emphasized that the true objective of treatment was the rectification of this disturbance of Mizaj جازم (temperament).
Unani Tibb بط (Medicine) provides a great emphasis on prescribing Medicine as Unani system not treat the disease only but also the root cause
must be kept in mind. For this we not only consider the Mizaj جازم of drug but also the Mizaj جازم of individual is considered. This is the reason we treat
sometimes with ilaj bil zid دضلاب جالع (allopathic) and sometimes with ilaj bil misl لثملاب جالع (analogue) depending upon the involvement of abnormal
qualities or matters.
Key Words: Mizaj, Humour, Unani Tibb, Ilaj bil zid
Introduction
The Arab physicians described the concept of Mizaj
con- inجازم a universal manner as compared to the modern
cept of temperament that is limited to the psycho – somatic
behaviour only. Therefore, the word temperament does not
hold the same meaning as جازمMizaj meant in Greeco Arab
medicine rather جازمMizaj has broader meaning and application.
In this regard, Grunner says, “the word temperament is
not satisfactory for the Arabic word Mizaj whichجازم contains
the idea of mixture so the medieval translators used
the word “commixtio” or “complexio” which carry the idea
of mixing or blending and weaving. But neither words fit in
with modern usage. The word constitution is more meaningful
to layman as referring to the makeup of physical
body temperament as applies to the mental makeup. The
word constitution carries the idea of something stationary
and unchanging. One has therefore to use the word
temperament in a psychological sense and in the medical
sense; it should imply a blend of humours, since all four are
present in every individual.” 1
Azmi explains further saying, “there is another word
‏.جازمMizaj constitution which is used as an equivalent of
This word means the natural condition of the body and
mind and when it is used in chemistry, it denotes not only
kinds and number of atoms but also the way they are linked.
This meaning is fully in accordance with the elemental concept
of temperament which I hold correct.” 2
But, Shah has a different opinion, he says, “in modern
medicine the terms “constitution” and “temperament” are
often used synonymously but not so in the cannon of Avicenna.
Constitution is تعیبطtabiyat comprised of seven
physical factors al umur al tabaiyah, رومالا ofٱیعبطلا
which temperament (mizaj) جازم is one.” 3
This concept of temperament was originally introduced
by Hippocrates when he stated that:
“It is more important to know what sort of person has a
disease then to know what sort of disease a person has”. Later
Galen (131-210 AD) described this concept as ‘Temperament’.
The temperament of an individual is not an incidental
phenomenon. One attains temperament while in the womb
by hereditary from parents and intrauterine and after birth
by extra uterine environment. Once a temperament is established
during foetal life it will be modified by ambient
environmental factor alone. 4
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ISHIM 2011-2012