The struggle for legitimation of traditional forms of medicine is often loaded with the sentiments of the communities with which they are associated. The anthropological and historical study of Asian medicine has recognized the importance of nationalistic and religious interests when analysing historical developments such as the revival of medical practices or medical systems (Alter 2005a; Hardiman 2009; Langford 2002). There is consensus that cultural and religious plurality, which is characteristic of India, has played a central part in shaping different forms of medicine (Bode 2002, 2008; Smith and Wujastyk 2008; Weiss 2009). Medicine, thus, is a platform where social, political as well as religious interests and identities are articulated. To understand the multiple enactments of Unani medicine and their looping effects, one has to consider also the connection of Unani with Muslim communities.

Unani medicine has been closely related to Muslim societies through its history. This link has played a relevant role in its development in spite of past efforts pursued by the Government of India to de-Islamize Unani's identity (Speziale 2005, 2010a: 321ff). After the de-Islamization process described by Speziale (ibid.), which was pushed forward in the Postcolonial Period mainly by the Indian government, we find now a resurgence of the identification of Unani with its Muslim past, especially among some Unani private practitioners and, more recently, even by the government of India (Schmidt Stiedenroth 2019b). Neshat Quaiser identified this trend, which he described as an ‘essentialization of Unani’ (2013) and as ‘medical communalism’ (2012a).

This chapter addresses the historical and political connections between Unani medicine and Muslims in India and their role in contemporary enactments of Unani. The focus rests on Muslims in general and not on sectarian differentiations among them. Although sectarian differences among the fraternity played a role in some conflicting representations, the differentiation of Unani as Muslim medicine (subsuming all sectarian groups) vis-à-vis other religious or social groups in India emerged as a prominent topic. Consequently, I examine how members of the fraternity use Unani to position themselves vis-à-vis other religious communities in India, and how Unani is enacted as Islamic medicine. In other words, I attend to how the Unani fraternity articulates its Muslim identity through Unani, and how this identity stands in relation to political economy and the global CAM market.