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Journal of - International Society for the History of Islamic Medicine

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Md. Nafis IQBAL, Anis A ANSARI, Khalid Z. KHAN<br />

Diagnosis <strong>of</strong> جازمMizaj - a Unique Tool <strong>for</strong> Treatment<br />

in Unani <strong>Medicine</strong><br />

Encompassing <strong>the</strong> biological, psychological, emotional and<br />

social dimensions. These assess a number <strong>of</strong> <strong>the</strong> patient’s<br />

personal, constitutional and lifestyle factors:<br />

There are ten parameters upon which a person is tested.<br />

There<strong>for</strong>e, <strong>the</strong> signs and symptoms by which <strong>the</strong> temperament<br />

is diagnosed are classified into following ten divisions.<br />

1. سملمMalmas (tactile sensation)<br />

2. محش و محلLahm-wa-shahm (flesh and fats)<br />

3. Ash’ar راعشا (Texture <strong>of</strong> hair)<br />

4. Laun-e-badan ندب نول (colour <strong>of</strong> <strong>the</strong> body)<br />

5. Hay’at-al-a’za ءاضعا تئیٱ (stature <strong>of</strong> <strong>the</strong> organ)<br />

6. Kaifiyat-al-infi’al تایفیک quality‏)لاعفنا <strong>of</strong> passiveness<br />

<strong>of</strong> <strong>the</strong> organs)<br />

7. Naum-wo-yaqzah ٱظقی و مون (sleep and wakefulness)<br />

8. Af’al al-a’za ءاضعالا لاعفا (bodily functions)<br />

9. Fadhlat al-badan ندب تالضف (excreta <strong>of</strong> <strong>the</strong> body)<br />

10. Infi’alat nafsaniyah ٱیناسفن لاعفنا (psychic reactions)<br />

11,12<br />

Principle <strong>of</strong> treatment<br />

In Unani system <strong>of</strong> <strong>Medicine</strong> <strong>the</strong> principle <strong>of</strong> treatment<br />

is quite different from that <strong>of</strong> <strong>the</strong> modern system <strong>of</strong> mediبطcine.Tibb<br />

adopts a holistic approach to diagnosis, linking<br />

a number <strong>of</strong> empirical, time proven traditional techniques,<br />

so arriving at an accurate identification <strong>of</strong> <strong>the</strong> nature and<br />

cause <strong>of</strong> <strong>the</strong> disorder, within <strong>the</strong> context <strong>of</strong> <strong>the</strong> temperamental<br />

and humoural <strong>the</strong>ory. Once this is achieved, <strong>the</strong><br />

practitioner is in a position to understand <strong>the</strong> disorder, and<br />

adopt <strong>the</strong> appropriate healing strategies.<br />

A lot was done and developed by Hippocrates and Galen,<br />

but <strong>the</strong> Arabs worked on <strong>the</strong> <strong>the</strong>ory <strong>of</strong> temperament<br />

most assiduously and finally established it as a principle or<br />

norm <strong>of</strong> treatment. With <strong>the</strong>ir penetration, <strong>the</strong>y succeeded<br />

in locating <strong>the</strong> relationship between disease, various humours<br />

and <strong>the</strong> disturbance <strong>of</strong> temperament. They emphasized<br />

that <strong>the</strong> true objective <strong>of</strong> treatment was <strong>the</strong> rectification<br />

<strong>of</strong> this disturbance <strong>of</strong> temperament. 13 Therapy in Unani<br />

medicine is based on <strong>the</strong> understanding that a particular<br />

illness has developed in <strong>the</strong> patient due to a disharmony<br />

in his/her temperament, which has deviated from ideal.<br />

Treatment is <strong>the</strong>re<strong>for</strong>e aimed directly at restoring balance<br />

to patient’s temperament or humours. Ranges <strong>of</strong> disease are<br />

specific to <strong>the</strong> particular Mizaj جازم person and a particular<br />

جازمMizaj person has more tendencies to develop amraze<br />

تیساسح دوز,‏hassasiyat zood ٱیرش,‏shara‏)‏ راح ضارما haar<br />

و ٱدعم ضارما,‏ama amraze meda wa دلج ضارما,‏jild amraze<br />

per- جازم دراب etc.). Similarly barid Mizaj سرقن niqras ءاعما<br />

son are more prone to amraze barida ضارما waja’ul‏)ٱدراب<br />

mafasil لصافملا عجو,‏ simne طرفم نمس,‏mufrat nazlae barid<br />

etc.). دراب ٱلزن<br />

If a person having Barid Mizaj جازم دراب (cold temperament)<br />

adopts cold things like cold diet, cold wea<strong>the</strong>r, surely<br />

he/she fall ill and when he/she reaches Sinn-e-Kuhoolat<br />

نس (middle age) and Sinn-e-Shaikhookhat تلوٱک نس<br />

(old age), he/she will not feel better as that <strong>of</strong> تخوخیش<br />

<strong>the</strong> persons having Har Mizaj جازم راح (hot temperament).<br />

Similarly, if a person having Ratab Mizaj جازم بطر (moist<br />

temperament) and use Ratab Tadabeer ریبادت بطر (moist<br />

regiemen), he will frequently feel discom<strong>for</strong>t in comparison<br />

<strong>of</strong> <strong>the</strong> person having Yabis Mizaj جازم سبای (dry temperament).<br />

14<br />

So by knowing <strong>the</strong>ir Mizaj جازم we can easily design<br />

<strong>the</strong>ir life style, dietary habits and o<strong>the</strong>r regimens according<br />

to <strong>the</strong>ir needs to keep <strong>the</strong>m healthy. Mizaj جازم <strong>of</strong> a per-<br />

بابسا son is greatly influenced by asbabe sittah zarooriya<br />

en- (six essential factors), occupation and ٱیرورض ٱتس<br />

vironment etc. So if we succeed to make equilibrium between<br />

adaptation <strong>of</strong> healthy measures and avoiding harmful<br />

measures in respect to factors influencing Mizaj جازم we<br />

can easily avoid <strong>the</strong> <strong>for</strong>thcoming health consequences.<br />

The principle <strong>of</strong> treatment is to treat <strong>the</strong> disease with<br />

drugs <strong>of</strong> opposites. There are degrees prescribed to assess<br />

<strong>the</strong> quantum <strong>of</strong> <strong>the</strong> disease and <strong>the</strong>re are similar methods<br />

to assess <strong>the</strong> quality <strong>of</strong> medicine. 9<br />

Therapeutics<br />

In Unani system <strong>of</strong> medicine diseases are treated by<br />

prescribing anti-temperament drugs. As human beings are<br />

endowed with different temperament drugs also have <strong>the</strong>ir<br />

own temperament or combination <strong>of</strong> temperament ranging<br />

from 1 st to 4 th degree. There<strong>for</strong>e, a drug may be hot, old,<br />

moist or dry. 15 The disease can be cured by administrating<br />

a drug having a temperament that is exactly opposite to <strong>the</strong><br />

pathological shift in <strong>the</strong> Mizaj, جازم to bring its normal position.<br />

This is a notion <strong>of</strong> great importance to clinician both<br />

from point <strong>of</strong> physiology and psychology as well as <strong>the</strong> diagnosis<br />

and treatment.<br />

Choice <strong>of</strong> drug <strong>of</strong> specific quality depends upon <strong>the</strong><br />

nature and type <strong>of</strong> <strong>the</strong> disease. The proper drug is that<br />

which is contrary to <strong>the</strong> nature and qualitative pattern<br />

<strong>of</strong> <strong>the</strong> disease. The treatment <strong>of</strong> disease is, thus ‘Bilzid’<br />

(allopathic), where as health is preserved by دضلاب<br />

‘Bilshakal’ لکشلاب (analogue). If <strong>the</strong> normal and original<br />

temperament <strong>of</strong> <strong>the</strong> affected organ is known, it is easy <strong>for</strong><br />

<strong>the</strong> physician to determine <strong>the</strong> extent <strong>of</strong> abnormality and<br />

74<br />

ISHIM 2011-2012

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