مجله طب سنتی اسلام و ایران
سال شانزدهم شماره 3 (پیاپی 63، پاییز 1404)

Osteoporosis is a skeletal disorder characterized by reduced bone density and an increased risk of fractures. Conventional treatments for this condition include lifestyle modification, medications, and calcium and vitamin D supplementation. However, considerable attention has been directed toward alternative therapies, especially herbal treatments, as they are recognized to be safer and more beneficial due to their multifunctional bioactive components. This study highlights various medicinal plants and their potential in managing osteoporosis, their applications in traditional medicine, and their growing acceptance in contemporary medical practices.Traditional medicine resources, including Tuhfat ul-Momineen, Al-Qanun fi al-Tibb, Makhzan al-Adwiya, Exir–i Azam, Zakhireye Khwarazmshahi and Tibb-i Akbari and reputable scientific databases such as Scopus, PubMed and Google Scholar, were reviewed with keywords such as Sowda (black bile) production, osteoporosis, bone fracture, bone/tendon strengthening, and effective herbal compounds (phytochemicals) on osteoporosis. Additionally, the scientific names and mechanisms of action of these compounds were matched with modern scientific sources, and evidence of their efficacy was analyzed.In this study, medicinal plants such as Elderberry, Acacia, Sesame, Coriander, Turmeric, Moong Dal, Black Seed, Ginger, Olive, Sodab, Red Clover and Dates were identified as having a therapeutic effect on osteoporosis. The active compounds in these plants stimulate mesenchymal stem osteoblasts and increase the expression of proteins related to bone formation, improving calcium and mineral absorption. These findings suggest the potential use of medicinal plants as complementary or alternative treatments for enhancing and repairing osteoporosis.The results of this study indicate that the use of medicinal plants can be considered as an effective strategy in managing osteoporosis and improving bone health, which requires further research to confirm and develop treatments.

Arnebia euchroma, commonly known as bugloss, has a long history of use in traditional medicine to treat a wide range of ailments, including skin problems, inflammation, infections, and wounds. This plant is known for its rich content of bioactive compounds, particularly naphthoquinones, flavonoids, fatty acids, and alkaloids. This review article explores the pharmacological properties and applications of Arnebia euchroma, with a focus on its active constituents and mechanisms of action.This comprehensive review study gathered information on Arnebia euchroma from reputable scientific sources, including Scopus, Science Direct, PubMed, and Google Scholar. The collected data was meticulously reviewed and analyzed, and a comprehensive summary of the existing findings was presented.Arnebia euchroma exhibits anti-inflammatory, antioxidant, antimicrobial, and antifungal properties. These properties enable the plant to be effective in treating a variety of conditions, including skin disorders, inflammation, infections, and wounds. Arnebia euchroma has been used to manage a wide range of skin problems, such as acne, eczema, psoriasis, and wounds.Arnebia euchroma, a treasure trove of bioactive compounds, including naphthoquinones, flavonoids, fatty acids, and alkaloids, emerges as an effective therapeutic agent for skin problems, inflammation, infections, and wounds. Scientific research corroborates the pharmacological properties of Arnebia euchroma, positioning it as a natural alternative to some chemical medications.

In classical Persian Medicine, there are different perspectives regarding the nature of the medicinal plant Sodab, which is often referred to in three distinct types. The aim of this study was to examine Sodab specimens available in Iran’s medicinal plant market and to compare them with the descriptions in traditional texts from a botanical perspective.

Sources of Persian Traditional Medicine concerning Sodab were carefully reviewed using a library-based method, and plant samples marketed under the name Sodab were collected from herbal shops in all provincial centers of Iran. These specimens were then identified at the Herbarium of Ferdowsi University of Mashhad.

The results showed that the three types of Sodab mentioned in Persian medical texts represent three different plant taxa. None of the specimens available in the market were the real Sodab; instead, they all belonged to species of the genus Euphorbia.

Scholars of Persian Medicine described three types of Sodab: Sodab Bostani, identified as the real medicinal Rue (Ruta graveolens); Sodab Barri, corresponding to Peganum harmala; and Sodab Koohi, corresponding to species of Euphorbia. Examination of herbal shop samples across the country revealed that none of them contained the real Sodab (Ruta graveolens), but rather species of Euphorbia that are offered as a dangerous substitute.

Bites from reptiles and arthropods, including snakes, scorpions, and tarantulas, were frequent events. During the Safavid era, Iranians employed a variety of techniques to alleviate the complications and effects of poisoning resulting from these bites and their venom. These methods included treatment prescriptions from sages, references to medical prescriptions found in historical medical texts, and self-treatment practices rooted in the popular medicine that prevailed in their culture. The method of explanation in this research is descriptive-analytical and the method of data collection is library-based and based on data collection through taking notes from historical sources, travelogues of European travelers and ambassadors, and medical books in Iran during the Safavid era. The research findings suggest that the sages of the Safavid period used almost the same methods as the earlier physicians with slight modifications to address the bites of these poisonous and stinging creatures. However, the general populace and residents of cities that were known for presence of these biting and poisonous animals, despite believing in amulets and charms and even using them to avoid being bitten by these biting animals, relied mostly on treatment methods specific to their area of residence or folk medicine including consumption of milk, placing the animal in a basket, spinning around to vomit out the poison and carrying copper coins to apply to the bitten area in times of emergency for treatment.

The spread of infectious diseases has always been an important event in the history of human societies and has had profound effects on social, economic, and political structures. The simultaneous outbreak of cholera and plague in Iran in 1910-1912 (1328-1330 AH) marked a critical period in the history of this country that requires careful examination. This study examines various aspects of the simultaneous outbreak of cholera and plague, such as the causes, geographical extent, socio-economic impacts, and the response of government institutions and society to this crisis in Iran during these years. The aim of this study is to find an answer to the following question: What patterns did the spread of cholera and plague follow in different regions of Iran And also why was the country's health network unable to prevent the spread of the disease In conducting this research, the historical method and analysis of archival documents and secondary sources were used, and theoretical frameworks of social, historical and geographical medicine were used to analyze the data. According to the research findings, cholera entered Iran through Russia and spread in densely populated cities and areas with poor health conditions. The coincidence of this disease with the outbreak of plague has intensified the crisis and led to a significant increase in mortality and disruption in economic and social activities. The government's response to this crisis was inadequate and delayed, and the society responded to this situation with great fear and anxiety. Providing a comprehensive picture of the simultaneous outbreak of cholera and plague in Iran from 1910 to 1912, this research contributes to a better understanding of the medical and social history of Iran during the Qajar period.

Toxicology held a distinguished position in Islamic medicine and was examined both independently and within broader medical and pharmacological discussions across various works. The present study aims to clarify the extent of the influence of Al-Samāʾim by Ibn al-Jazzar (d. 369 AH) on the chapter entitled “Al-Dawāʾ al-Summūmī” in Al-Tasrīf li-man 'Ajiza 'an al-Ta'līf by Abu al-Qāsim al-Zahrāwī. Until recently, Al-Samāʾim had been considered among the lost works, and it was known only through scattered quotations found in the writings of Ibn Samajūn (4th century AH), Marwan ibn Janāh (d. 515 AH), and Ibn al-Baytār (d. 646 AH). A careful examination of the sources revealed that the manuscript known as Maknūn al-Sirr, preserved in the King Saud University Library (No. 7348, Maghrebi script), is in fact the same work as Al-Samāʾim by Ibn al-Jazzar. Like many toxicological works in Islamic medicine, this text does not focus on instructions for preparing poisons or methods of administering them; rather, with the aim of general public awareness, it is devoted to introducing various types of poisons, the symptoms of poisoning, and therapeutic approaches. A word-for-word comparison of the extant manuscript of Al-Samāʾim with the chapter “Al-Dawāʾ al-Summūmī” in the second article of Al-Tasrif demonstrates extensive textual and thematic similarities between the two. This strong resemblance indicates that Al-Zahrāwi, in compiling this section, made direct and substantial use of Ibn al-Jazzar’s work on poisons without explicitly citing either the author or his book.