11 Unani Medicine Principles and Concepts Explained

Arkan, often translated as the elements, refers to the basic substances that Unani thinkers used to explain nature and the body: earth, water, air, fire and sometimes space. These elements echo classical Greek ideas and were adapted by Islamic scholars into a system that maps environmental qualities to bodily ones (AYUSH/Delhi). In practical terms, a hakim looks at how these elemental qualities are reflected in a person's constitution and local climate. For example, someone described as having an "airy" disposition may be prone to restlessness or digestive irregularities when the weather is windy or dry. A simple kitchen example helps: when heat from spices feels like "fire" in your digestion, a cooling ingredient such as yogurt or aila (simple cooling decoction) might be advised to restore balance. Modern readers can think of the elements as symbolic ways to link what we eat, where we live, and how our bodies respond. While the five elements are not a biomedical model, they offer a framework for personalized lifestyle advice in Unani practice (AYUSH/Delhi). Takeaway: Arkan gives Unani a practical language for matching environment and body.

2. Principle #2: Mizaj (Temperament)

Mizaj, or temperament, describes an individual's overall physical and mental tendencies. In Unani, temperaments are classified by qualities like hot or cold and moist or dry, and combinations of these traits form a person's unique constitution. A hakim assesses mizaj during history‑taking and observation and then suggests diet and daily routines that fit that profile. For instance, a person with a warm, dry temperament may be guided toward cooling, hydrating foods and calming routines; someone with a cold, moist temperament may be encouraged to include warming spices and more active habits. These recommendations may sound like common sense from dadi’s kitchen: choose foods that sit well with you and fit season and activity level. The value of mizaj is its focus on personalization—Unani is not one‑size‑fits‑all. Contemporary practitioners often pair mizaj assessment with modern tests for a fuller view, but the temperament idea remains central to diagnosis and long-term prevention strategies (Frontiers, 2016). Takeaway: Mizaj helps tailor lifestyle and treatment to the individual person.

3. Principle #3: Akhlat (Humours)

Akhlat refers to the four humours in classical Unani thought: Dam (blood), Balgham (phlegm), Safra (yellow bile) and Sauda (black bile). Each humour has qualities—hot or cold, moist or dry—and health depends on their balance. Historically, practitioners linked symptoms to excess or deficiency of a particular humour, using signs like pulse, urine color, and stool characteristics to infer the underlying imbalance. Remedies then targeted the quality thought to be out of balance: cooling measures for heat, draining or purgative methods for excess, and so on (AYUSH/Delhi). Modern biomedical science does not recognize humours as physiological fluids in the way classical texts meant, and Unani's humoral model should not be equated with contemporary blood chemistry. That said, some traditional treatments derived from humoral thinking—like certain dietary changes or herbal decoctions—have observable effects on digestion, inflammation, or well‑being, and those effects are the focus of current research rather than the humoral explanation itself (ScienceDirect, 2025). Practically, akhlat remains a diagnostic lens in Unani clinics and helps explain why different people respond differently to the same food or environment. Takeaway: Akhlat offers a historic framework for diagnosing imbalance, used cautiously alongside modern insights.

4. Principle #4: Aza (Organs)

Aza covers the physical organs and their relationships. Unani texts describe how organs function, how humours move through them, and where disease tends to appear. In practice, a hakim considers which organ systems are affected when symptoms present—digestive complaints point to the stomach and liver in Unani assessment, while breathing issues direct attention to the lungs and chest. Treatments may be local (for example, poultices or topical pastes) or systemic (dietary changes and decoctions) to restore proper organ function. The organ focus connects theory to observable signs: pain, functional loss, swelling, or mucosal changes guide the diagnosis. While modern anatomy and pathophysiology provide different explanations for organ disease, Unani’s organ-based approach aligns with the clinical habit of locating and treating the site of illness, which still has practical value in a contemporary clinic. Takeaway: Aza grounds Unani reasoning in organs and observable symptoms to guide targeted care.

5. Principle #5: Arwah (Pneuma / Vital Spirit)

Arwah refers to a vital spirit or life force that sustains physiological activity. It is a classical notion similar to vital principles found in many traditions—an explanation for breathing, pulse, and overall vitality. In clinical practice, a hakim gauges arwah indirectly, through pulse strength, breathing quality, and alertness. For example, a faint pulse or labored breathing could be read as a sign of depleted arwah needing restorative care. Unani approaches to strengthen arwah emphasize rest, proper nourishment, gentle tonics, and practices that calm the mind. Modern readers may relate arwah to concepts like autonomic function or metabolic energy, though the linkage is conceptual rather than strictly biological. Contemporary Unani practitioners often combine arwah‑focused measures with evidence-based supportive therapies to improve fatigue and recovery after illness. Takeaway: Arwah signals the system’s life energy and guides restorative measures in treatment.

6. Principle #6: Quwa (Faculties / Powers)

Quwa denotes the powers or faculties that perform body functions. Traditionally, these are divided into natural, vital, and psychic faculties—each supporting digestion, circulation and motion, and mental activities respectively. A hakim evaluates whether these faculties are strong or weak and prescribes therapies to support them. For example, digestive weakness (natural faculty) might be treated with light, warming foods and simple digestive aids, while a weak psychic faculty might lead to recommendations for calming routines or herbal tonics aimed at restoring mental balance. The quwa concept helps focus treatment on function rather than just symptoms; restoring a faculty’s strength is viewed as restoring resilience. In modern practice, this dovetails with functional medicine ideas—improving digestion, sleep, and stress resilience to reduce symptoms. Takeaway: Quwa emphasizes the body's active capacities and guides treatments that rebuild functional strength.

7. Principle #7: Al‑Af'al (Functions)

Al‑Af'al covers the actions or functions carried out by organs and faculties—things you can observe like digestion, movement, secretion and cognition. In Unani reasoning, functions are the visible results of elements, temperaments, humours, organs and faculties working together. When functions falter, symptoms appear and these become the practical focus of treatment. A hakim documents symptoms, traces them to disturbed functions, and uses diet, regimen, or medicines to restore normal activity. This is a pragmatic principle: it links high‑level concepts to day‑to‑day signs like appetite, bowel habits, sleep quality, and energy. Clinically, focusing on functions allows Unani to overlap with modern symptom‑based medicine, making it possible for practitioners to communicate with patients and other clinicians using shared, observable criteria. Takeaway: Al‑Af'al turns theory into observable signs to guide care and measure improvement.

8. Principle #8: Unani Diagnostic Methods

Unani diagnosis is a composite process that blends observation, questioning, and classical assessment methods. Key tools include pulse examination (nabz), inspection (including urine and stool), and detailed patient history to determine mizaj and akhlat imbalances (AYUSH/Delhi). A skilled hakim listens to symptoms, inspects the tongue and skin, checks the pulse for rhythm and strength, and examines bodily discharges for color and consistency. These methods aim to reveal which humour or faculty is out of balance and which organs are involved. Today, many Unani practitioners combine classical methods with modern diagnostics—laboratory tests, imaging, and referrals—to build a safer, evidence‑informed plan. That mix helps avoid delays in diagnosing conditions that require conventional treatment. It also reflects how Unani remains a living system that can integrate complementary data while preserving its traditional diagnostic vocabulary (Frontiers, 2016). Takeaway: Unani diagnosis blends pulse, inspection and history with modern tests for a fuller, safer assessment.

9. Principle #9: Treatment Principles (Diet, Regimen, Pharmacotherapy)

Unani treatments rest on three broad approaches: ilaj bil ghiza (dietotherapy), ilaj bil tadbir (regimenary therapy), and ilaj bil dawa (drug therapy). Diet and routine often come first. For example, a hakim might prescribe gentle food changes, specific meal timings, and daily practices like moderate exercise or sleep adjustments to correct a mizaj imbalance. Regimens include topical measures, massage, controlled purging or bloodletting in classical texts, and lifestyle prescriptions that mirror modern preventive health advice. Drug therapy uses herbal formulations and minerals prepared in classical ways; these are chosen for their temperamental effects rather than single-target pharmacology. Contemporary practitioners emphasize safety: they favor formulations with known safety profiles, avoid high-risk procedures without strong indications, and advise coordination with conventional doctors when necessary (AYUSH/Delhi). The modern trend is to use Unani approaches for preventive care, minor chronic complaints, and supportive roles alongside mainstream medicine. Takeaway: Unani treatment prioritizes diet and lifestyle, supported by traditional medicines chosen to restore balance.

10. Principle #10: Common Unani Preparations and Herbs

Unani medicines come in recognizable formats: decoctions, infusions, powders, troches, and simple syrups or confections. Herbs are combined to balance temperamental qualities; preparations are designed for digestibility and palatability. Common forms seen in clinics or dadi’s kitchen include warm decoctions for digestion, cooling syrups for heat symptoms, and herbal jams or pastes for topical use. While classical recipes name plants and methods, modern practitioners emphasize quality, sourcing, and avoidance of contaminants. Because herbal products vary, the modern recommendation is cautious: use preparations from licensed manufacturers or a reputable hakim and avoid self‑medicating for serious or persistent problems. This section avoids dosing specifics but highlights formats and safe‑use principles—clean sourcing, clear labeling, and practitioner oversight. Several traditional herbs have been the subject of clinical research for specific effects, but evidence varies and should be checked on a case‑by‑case basis (ScienceDirect, 2025). Takeaway: Unani medicines are prepared in traditional formats; use licensed sources and professional guidance.

11. Principle #11: Unani Today — Regulation, Education, and Practical Use

Unani is a formally recognized system under the Indian Ministry of AYUSH, with standardized education (Bachelor of Unani Medicine and Surgery — BUMS) and regulatory bodies such as the Central Council of Indian Medicine overseeing curricula and professional practice (AYUSH/Delhi). Licensed hakims run clinics across India and in South Asian diaspora communities in North America and Europe, offering preventive care and chronic care support. Research institutions and some academic centers are studying traditional preparations to identify active components and safety profiles, but high‑quality evidence for many classical claims remains limited (Frontiers, 2016). Practically, patients may seek Unani care for long-term lifestyle guidance, digestive complaints, or supportive therapy during convalescence, but both hakims and patients are advised to coordinate with mainstream healthcare providers for serious or acute conditions. The modern picture is one of regulated traditional practice adapting to contemporary safety norms, wider education, and selective integration with biomedical care. Takeaway: Unani today is regulated and taught formally, with growing but uneven research into its therapies.

Conclusion: How the Principles Fit Together

The seven Umure Tabiya—Arkan, Mizaj, Akhlat, Aza, Arwah, Quwa and Al‑Af'al—form the conceptual heart of Unani medicine, offering a holistic lens that ties environment, constitution, organ function and observable symptoms into a single diagnostic and therapeutic approach. The additional four items in this guide—diagnostics, treatment principles, preparations, and modern regulation—show how those classical ideas operate in real clinics today. For readers in North America, Unani offers a culturally rich system that emphasizes personalization, diet, and daily routines in ways that often resonate with family practices and heritage. At the same time, modern practitioners and researchers urge caution: humoral explanations are pre‑modern and should not replace evidence‑based care for serious illness (AYUSH/Delhi; Frontiers, 2016). If you are curious about Unani, look for licensed practitioners, verify product quality, and coordinate any traditional plan with your primary care provider. Respecting both tradition and modern safety standards gives the best chance of benefit while avoiding harm. Ultimately, Unani’s strength lies in its personalized approach: its language of balance helps people understand why certain foods, seasons, or routines suit them better—and that practical insight remains valuable today.