Sunan Ibn Majah
Chapters on Medicine
كتاب الطب
Chapter 8
الْكَمْأَةِ وَالْعَجْوَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Rāfiʿ ibn ʿAmr al-Muzanī reported that he heard the Messenger of Allah ﷺ say, ‘The ʿajwah date and the rock are from Paradise.’ ʿAbd al-Raḥmān said, ‘I retained the word “rock” from his own mouth.’
Notes and open questions — unreviewed
The report names al-ṣakhrah (‘the rock’) without explaining which rock is meant.
The final statement is ʿAbd al-Raḥmān’s note that he personally retained this word from the Prophet’s ﷺ wording.
قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " الْعَجْوَةُ وَالصَّخْرَةُ مِنَ الْجَنَّةِ " .
Al-ṣakhrah means ‘the rock,’ but the report does not identify a particular rock or explain its connection to Paradise.
Which rock is meant by al-ṣakhrah in this statement?
Chapter 9
السَّنَا وَالسَّنُّوتِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Ubayy ibn Umm Ḥarām—who had prayed with the Messenger of Allah ﷺ facing both qiblas—reported that he heard the Messenger of Allah ﷺ say, ‘Take senna and sannūt, for in them there is a cure for every disease except death.’ They asked, ‘Messenger of Allah, what is al-sām?’ He replied, ‘Death.’
ʿAmr said: Ibn Abī ʿAblah said that sannūt is dill. Others said that it is honey found in skins of ghee. This is supported by the poet’s saying: ‘They are ghee with sannūt; there is no deceit among them, and they protect their neighbor from being infested with ticks.’
Notes and open questions — unreviewed
The report gives two explanations for sannūt: Ibn Abī ʿAblah identifies it as dill, while others identify it as honey found in skins containing ghee.
The closing verse is cited as evidence for the second explanation. Its final phrase literally refers to protecting a neighbor from being qarrad, an obscure term translated tentatively as being infested with ticks.
Al-sām is explicitly glossed in the report as death.
قِيلَ يَا رَسُولَ اللَّهِ وَمَا السَّامُ قَالَ " الْمَوْتُ " .
Sannūt is identified differently in the report: Ibn Abī ʿAblah says it is dill, while others say it is honey found in skins of ghee.
Which of the two reported meanings of sannūt is intended in the main saying?
وَقَالَ آخَرُونَ بَلْ هُوَ الْعَسَلُ الَّذِي يَكُونُ فِي زِقَاقِ السَّمْنِ وَهُوَ قَوْلُ الشَّاعِرِ هُمُ السَّمْنُ بِالسَّنُّوتِ لاَ أَلْسَ فِيهِمُ وَهُمْ يَمْنَعُونَ جَارَهُمْ أَنْ يُقَرَّدَا
The cited verse’s final word (yuqarradā) is obscure; the literal image may concern ticks or another form of infestation, and the report gives no gloss.
What does the poem mean by protecting a neighbor from being yuqarrad?
Chapter 10
الصَّلاَةُ شِفَاءٌ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Jaʿfar ibn Musāfir narrated to us: al-Sarī ibn Miskīn narrated to us: Dhuʾād ibn ʿAlbah narrated to us, from Layth, from Mujāhid, from Abū Hurayrah, who said: The Prophet went out early, and I went out early too. I prayed, then sat down. The Prophet turned toward me and said, ‘Does your stomach hurt?’ I said, ‘Yes, Messenger of Allah.’ He said, ‘Get up and pray, for there is healing in prayer.’
Abū al-Hasan al-Qaṭṭān said: Ibrāhīm ibn Naṣr narrated to us: Abū Salamah narrated to us: Dhuʾād ibn ʿAlbah narrated to us, and he mentioned something similar, saying that the words were, ‘Does your stomach hurt?’—that is, in Persian, ‘Your stomach is hurting.’ Abū ʿAbd Allāh said: A man told this to his family, and they sought action against him.
Notes and open questions — unreviewed
The phrase اشِكَمَتْ دَرْدْ is Persian; the Arabic narrator’s gloss says it means ‘your stomach is hurting.’ The dialogue makes it a question in the first occurrence.
The final comment فَاسْتَعْدَوْا عَلَيْهِ indicates seeking someone’s intervention or redress against him; the text does not identify whom they approached or the precise action.
قَالَ هَجَّرَ النَّبِيُّ ـ صلى الله عليه وسلم ـ فَهَجَّرْتُ فَصَلَّيْتُ ثُمَّ جَلَسْتُ فَالْتَفَتَ إِلَىَّ النَّبِيُّ ـ صلى الله عليه وسلم ـ فَقَالَ " اشِكَمَتْ دَرْدْ " .
The phrase اشِكَمَتْ دَرْدْ is Persian, and the following Arabic explicitly glosses it as ‘your stomach is hurting’; the question form is inferred from the dialogue.
Does the Persian phrase here function as a question asking whether his stomach hurts?
قَالَ أَبُو عَبْدِ اللَّهِ حَدَّثَ بِهِ رَجُلٌ لأَهْلِهِ فَاسْتَعْدَوْا عَلَيْهِ .
فَاسْتَعْدَوْا عَلَيْهِ indicates seeking help or redress against the man; the specific authority or action is not named.
What precise action is intended by the family seeking redress against him?
Chapter 11
النَّهْىِ عَنِ الدَّوَاءِ الْخَبِيثِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: Wakīʿ narrated to us, from Yūnus ibn Abī Isḥāq, from Mujāhid, from Abū Hurayrah, who said: The Messenger of Allah forbade the harmful remedy—meaning poison.
Notes and open questions — unreviewed
The source explains الدَّوَاءِ الْخَبِيثِ as السُّمّ (‘poison’), so the explicit gloss is retained.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: Wakīʿ narrated to us, from al-Aʿmash, from Abū Ṣāliḥ, from Abū Hurayrah, who said: The Messenger of Allah said, ‘Whoever drinks poison and thereby kills himself will go on drinking it in the Fire of Hell, remaining there forever.’
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ شَرِبَ سُمًّا فَقَتَلَ نَفْسَهُ فَهُوَ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا " .
The warning says خالدًا مخلدًا فيها أبدًا, an emphatic phrase of abiding forever; it is translated literally without adding a qualification not present in the Arabic wording.
Should the emphatic wording be rendered literally as ‘remaining there forever’?
Chapter 12
دَوَاءِ الْمَشْىِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: Abū Usāmah narrated to us, from ʿAbd al-Ḥamīd ibn Jaʿfar, from Zurʿah ibn ʿAbd al-Raḥmān, from a client of Maʿmar al-Taymī, from Maʿmar al-Taymī, from Asmāʾ bint ʿUmays, who said: The Messenger of Allah asked me, ‘What had you been taking to induce a bowel movement?’ I said, ‘Shubrum.’ He said, ‘It is hot and harsh.’ Then I used senna, and he said, ‘If anything could cure death, it would be senna; senna is a cure for death.’
Notes and open questions — unreviewed
Shubrum and senna are retained as plant names. The text gives no botanical identification for shubrum. The phrase حَارٌّ جَارٌّ is a rhyming description, literally hot and intense/harsh.
قُلْتُ بِالشُّبْرُمِ قَالَ " حَارٌّ جَارٌّ " .
الشُّبْرُم is a named medicinal plant, but this passage does not identify its botanical species; the transliteration avoids an unsupported identification.
Which plant is intended by shubrum in this report?
فَقَالَ " لَوْ كَانَ شَىْءٌ يَشْفِي مِنَ الْمَوْتِ كَانَ السَّنَى وَالسَّنَى شِفَاءٌ مِنَ الْمَوْتِ " .
The report repeats that senna would cure death and is a cure for death, a formulation that may be proverbial or emphatic; the Arabic itself contains both clauses.
Is the repeated claim intended literally or as emphatic praise of senna?
Chapter 13
دَوَاءِ الْعُذْرَةِ وَالنَّهْىِ عَنِ الْغَمْزِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah and Muḥammad ibn al-Ṣabbāḥ both narrated to us: Sufyān ibn ʿUyaynah narrated to us, from al-Zuhrī, from ʿUbayd Allāh ibn ʿAbd Allāh, from Umm Qays bint Miḥṣan, who said: I brought a son of mine to the Prophet while I had applied a treatment for al-ʿudhra to him. He said, ‘Why do you press your children with this treatment? Use this Indian costus, for it contains seven remedies. It is administered through the nose for al-ʿudhra, and on one side of the mouth for pleurisy.’
Aḥmad ibn ʿAmr ibn al-Sarḥ al-Miṣrī narrated to us: ʿAbd Allāh ibn Wahb narrated to us: Yūnus informed us, from Ibn Shihāb, from ʿUbayd Allāh, from Umm Qays bint Miḥṣan, from the Prophet, with similar wording. Yūnus said: ‘I had applied treatment’ means ‘I had pressed [the affected area].’
Notes and open questions — unreviewed
The Arabic calls the remedy العود الهندي, literally ‘Indian wood’; Indian costus is used here as the conventional identification. The source says it has seven remedies but names only two applications in this passage.
Al-ʿudhra and dhāt al-janb are retained as transliterated medical terms in the translation glossed by context as a throat condition and pleurisy; the passage does not give a modern diagnosis.
قَالَتْ دَخَلْتُ بِابْنٍ لِي عَلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ وَقَدْ أَعْلَقْتُ عَلَيْهِ مِنَ الْعُذْرَةِ فَقَالَ " عَلاَمَ تَدْغَرْنَ أَوْلاَدَكُنَّ بِهَذَا الْعِلاَقِ عَلَيْكُمْ بِهَذَا الْعُودِ الْهِنْدِيِّ فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ يُسْعَطُ بِهِ مِنَ الْعُذْرَةِ وَيُلَدُّ بِهِ مِنْ ذَاتِ الْجَنْبِ " .
Al-ʿudhra is a historical throat ailment, and the Arabic gives no modern clinical diagnosis; the instructions specify nasal administration for this condition.
Should al-ʿudhra remain transliterated rather than be equated to tonsillitis or another modern diagnosis?
قَالَتْ دَخَلْتُ بِابْنٍ لِي عَلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ وَقَدْ أَعْلَقْتُ عَلَيْهِ مِنَ الْعُذْرَةِ فَقَالَ " عَلاَمَ تَدْغَرْنَ أَوْلاَدَكُنَّ بِهَذَا الْعِلاَقِ عَلَيْكُمْ بِهَذَا الْعُودِ الْهِنْدِيِّ فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ يُسْعَطُ بِهِ مِنَ الْعُذْرَةِ وَيُلَدُّ بِهِ مِنْ ذَاتِ الْجَنْبِ " .
عود هندي literally means ‘Indian wood’; Indian costus is the conventional identification in this context, but the Arabic wording itself is not the botanical binomial.
Is Indian costus the intended plant name for العود الهندي here?
Chapter 14
دَوَاءِ عِرْقِ النَّسَا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hishām ibn ʿAmmār and Rāshid ibn Saʿīd al-Ramlī both narrated to us: al-Walīd ibn Muslim narrated to us: Hishām ibn Ḥassān narrated to us: Anas ibn Sīrīn narrated to us that he heard Anas ibn Mālik say: I heard the Messenger of Allah say, ‘The cure for sciatica is the tail fat of a Bedouin sheep. It is melted, then divided into three portions, and one portion is drunk on an empty stomach each day.’
Notes and open questions — unreviewed
The report prescribes a remedy for عِرْق النَّسَا, conventionally rendered ‘sciatica’; the wording and dosage are translated as transmitted.
يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " شِفَاءُ عِرْقِ النَّسَا أَلْيَةُ شَاةٍ أَعْرَابِيَّةٍ تُذَابُ ثُمَّ تُجَزَّأُ ثَلاَثَةَ أَجْزَاءٍ ثُمَّ يُشْرَبُ عَلَى الرِّيقِ فِي كُلِّ يَوْمٍ جُزْءٌ " .
عِرْق النَّسَا is conventionally translated as sciatica, though the historical term may not map exactly to a modern diagnosis.
Should عرق النسا be retained as a historical term or rendered with the conventional equivalent ‘sciatica’?
Chapter 15
دَوَاءِ الْجِرَاحَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hishām ibn ʿAmmār and Muḥammad ibn al-Ṣabbāḥ both narrated to us: ʿAbd al-ʿAzīz ibn Abī Ḥāzim narrated to us, from his father, from Sahl ibn Saʿd al-Sāʿidī, who said: The Messenger of Allah was wounded on the day of Uḥud, one of his front teeth was broken, and his helmet was crushed on his head. Fāṭimah was washing the blood from him, while ʿAlī poured water over him using a shield. When Fāṭimah saw that the water only made the bleeding worse, she took a piece of matting and burned it. When it had become ash, she pressed it against the wound, and the bleeding stopped.
Notes and open questions — unreviewed
رَبَاعِيَتُهُ names a particular tooth; ‘one of his front teeth’ avoids over-specifying its modern dental classification. The shield was used to pour water over the wound, as the Arabic states.
قَالَ جُرِحَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ يَوْمَ أُحُدٍ وَكُسِرَتْ رَبَاعِيَتُهُ وَهُشِمَتِ الْبَيْضَةُ عَلَى رَأْسِهِ فَكَانَتْ فَاطِمَةُ تَغْسِلُ الدَّمَ عَنْهُ وَعَلِيٌّ يَسْكُبُ عَلَيْهِ الْمَاءَ بِالْمِجَنِّ فَلَمَّا رَأَتْ فَاطِمَةُ أَنَّ الْمَاءَ لاَ يَزِيدُ الدَّمَ إِلاَّ كَثْرَةً أَخَذَتْ قِطْعَةَ حَصِيرٍ فَأَحْرَقَتْهَا حَتَّى إِذَا صَارَ رَمَادًا أَلْزَمَتْهُ الْجُرْحَ فَاسْتَمْسَكَ الدَّمُ .
رَبَاعِيَتُهُ refers to a specifically named tooth, but translating it as an exact modern tooth class risks overprecision.
Should this be rendered generally as ‘one of his front teeth’ or identified more specifically?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAbd al-Raḥmān ibn Ibrāhīm narrated to us: Ibn Abī Fudayk narrated to us, from ʿAbd al-Muhaymin ibn ʿAbbās ibn Sahl ibn Saʿd al-Sāʿidī, from his father, from his grandfather, who said: ‘On the day of Uḥud, I know who wounded the Messenger of Allah’s face, who stopped the bleeding from the wound on his face and treated it, who carried water in the shield, and what was used to treat the wound until it stopped bleeding.’ He said: ‘As for the one who carried water in the shield, it was ʿAlī. As for the one who treated the wound, it was Fāṭimah. When the bleeding would not stop, she burned a worn piece of matting for him, put its ash on the wound, and the bleeding stopped.’
Notes and open questions — unreviewed
The report does not identify the person who inflicted the wound, despite saying the speaker knew who it was. The shield served as the vessel for carrying water.
قَالَ إِنِّي لأَعْرِفُ يَوْمَ أُحُدٍ مَنْ جَرَحَ وَجْهَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَمَنْ كَانَ يُرْقِئُ الْكَلْمَ مِنْ وَجْهِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَيُدَاوِيهِ وَمَنْ يَحْمِلُ الْمَاءَ فِي الْمِجَنِّ وَبِمَا دُووِيَ بِهِ الْكَلْمُ حَتَّى رَقَأَ .
The speaker says he knows who wounded the Prophet, but the continuation identifies only ʿAlī as the water-carrier and Fāṭimah as the one who treated the wound; the assailant is not named in this passage.
Should the unreported identity of the person who inflicted the wound remain unstated?
Chapter 16
مَنْ تَطَبَّبَ وَلَمْ يُعْلَمْ مِنْهُ طِبٌّ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hishām ibn ʿAmmār and Rāshid ibn Saʿīd al-Ramlī both narrated to us: al-Walīd ibn Muslim narrated to us: Ibn Jurayj narrated to us, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, who said: The Messenger of Allah said, ‘Whoever practices medicine without having previously been known for medical skill is liable.’
Notes and open questions — unreviewed
The Arabic states liability (ضامن) without specifying here what is owed or the circumstances in which it applies.
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ تَطَبَّبَ وَلَمْ يُعْلَمْ مِنْهُ طِبٌّ قَبْلَ ذَلِكَ فَهُوَ ضَامِنٌ " .
ضامن indicates liability but the hadith wording does not specify the object of liability or details of its application.
Should the broad wording ‘is liable’ be retained without supplying an unstated legal consequence?
Chapter 17
دَوَاءِ ذَاتِ الْجَنْبِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAbd al-Raḥmān ibn ʿAbd al-Wahhāb narrated to us: Yaʿqūb ibn Isḥāq narrated to us: ʿAbd al-Raḥmān ibn Maymūn narrated to us: My father narrated to me, from Zayd ibn Arqam, who said: For pleurisy, the Messenger of Allah prescribed wars, costus, and oil, administered by placing it in the side of the mouth.
Notes and open questions — unreviewed
The medicinal plant name وَرْس is transliterated as wars because the passage does not identify it further. يُلَدُّ بِهِ describes administering medicine into the side of the mouth.
قَالَ نَعَتَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِنْ ذَاتِ الْجَنْبِ وَرْسًا وَقُسْطًا وَزَيْتًا يُلَدُّ بِهِ .
وَرْس is a plant-derived medicinal substance; identifying its botanical source more specifically would exceed what this wording establishes.
Should وَرْس be retained as wars or replaced with a conventional botanical identification?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Ṭāhir—Aḥmad ibn ʿAmr ibn al-Sarḥ al-Miṣrī—narrated to us: ʿAbd Allāh ibn Wahb narrated to us: Yūnus and Ibn Samʿān informed us, from Ibn Shihāb, from ʿUbayd Allāh ibn ʿAbd Allāh ibn ʿUtbah, from Umm Qays bint Miḥṣan, who said: The Messenger of Allah said, ‘Use Indian costus—for it contains seven remedies, one of which is pleurisy.’
Ibn Samʿān said that the wording in the hadith is: ‘For it contains a cure for seven ailments, one of which is pleurisy.’
Notes and open questions — unreviewed
The Arabic explicitly glosses العود الهندي as الكُسْت (costus). The two wordings differ: one says seven remedies; Ibn Samʿān’s wording says a cure for seven ailments.
قَالَتْ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " عَلَيْكُمْ بِالْعُودِ الْهِنْدِيِّ - يَعْنِي بِهِ الْكُسْتَ - فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ مِنْهَا ذَاتُ الْجَنْبِ " .
The main wording calls it ‘seven remedies,’ while Ibn Samʿān’s subsequent wording explicitly says ‘a cure for seven ailments’; both are retained in their respective clauses.
Should the wording difference between seven cures and a cure for seven ailments remain explicit?
Chapter 18
الْحُمَّى
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: Wakīʿ narrated to us, from Mūsā ibn ʿUbaydah, from ʿAlqamah ibn Marthad, from Ḥafṣ ibn ʿUbayd Allāh, from Abū Hurayrah, who said: Fever was mentioned in the presence of the Messenger of Allah, and a man reviled it. The Prophet said, ‘Do not revile it, for it removes sins just as fire removes the impurities from iron.’
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: Abū Usāmah narrated to us, from ʿAbd al-Raḥmān ibn Yazīd, from Ismāʿīl ibn ʿUbayd Allāh, from Abū Ṣāliḥ al-Ashʿarī, from Abū Hurayrah, from the Prophet: He visited a sick person, and Abū Hurayrah was with him, suffering from a feverish illness. The Messenger of Allah said, ‘Be of good cheer, for Allah says: “It is My fire. I inflict it upon My believing servant in this world so that it may be his share of the Fire in the Hereafter.”’
Notes and open questions — unreviewed
The phrase مِنْ وَعْكٍ كَانَ بِهِ does not name its subject explicitly. This translation connects it to Abū Hurayrah, the nearest antecedent; the English witness attaches the illness to the sick person.
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُ عَادَ مَرِيضًا وَمَعَهُ أَبُو هُرَيْرَةَ مِنْ وَعْكٍ كَانَ بِهِ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " أَبْشِرْ فَإِنَّ اللَّهَ يَقُولُ هِيَ نَارِي أُسَلِّطُهَا عَلَى عَبْدِيَ الْمُؤْمِنِ فِي الدُّنْيَا لِتَكُونَ حَظَّهُ مِنَ النَّارِ فِي الآخِرَةِ " .
The pronoun in كَانَ بِهِ has no explicit noun, and the English witness attaches the illness to the patient while a nearest-antecedent reading can attach it to Abū Hurayrah.
Who is described as suffering from the feverish illness: the patient or Abū Hurayrah?
Chapter 19
الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَابْرُدُوهَا بِالْمَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: ʿAbd Allāh ibn Numayr narrated to us, from Hishām ibn ʿUrwah, from his father, from ʿĀʾishah, that the Prophet said: ‘Fever comes from the heat of Hell, so cool it with water.’
Notes and open questions — unreviewed
فَيْح refers to a surge or blast of heat; ‘the heat of Hell’ conveys the image without adding a specific mechanism.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAlī ibn Muḥammad narrated to us: ʿAbd Allāh ibn Numayr narrated to us, from ʿUbayd Allāh ibn ʿUmar, from Nāfiʿ, from Ibn ʿUmar, from the Prophet, who said: ‘The severity of fever comes from the heat of Hell, so cool it with water.’
Notes and open questions — unreviewed
This wording specifies شديد fever (شدة الحمى), compared with the preceding report’s general mention of fever.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muḥammad ibn ʿAbd Allāh ibn Numayr narrated to us: Muṣʿab ibn al-Miqdām narrated to us: Isrāʾīl narrated to us, from Saʿīd ibn Masrūq, from ʿAbāyah ibn Rifāʿah, from Rāfiʿ ibn Khadīj, who said: I heard the Prophet say, ‘Fever comes from the heat of Hell, so cool it with water.’ Then he went in to see a son of ʿAmmār and said, ‘Remove the suffering, Lord of humankind, God of humankind.’
Notes and open questions — unreviewed
The supplication directly addresses Allah as Lord and God of humankind and asks Him to remove the suffering.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Bakr ibn Abī Shaybah narrated to us: ʿAbdah ibn Sulaymān narrated to us, from Hishām ibn ʿUrwah, from Fāṭimah bint al-Mundhir, from Asmāʾ bint Abī Bakr: When a woman suffering from fever was brought to her, she would call for water and pour it into the woman’s neckline. She would say that the Prophet said, ‘Cool her with water,’ and, ‘It comes from the heat of Hell.’
Notes and open questions — unreviewed
The pronoun in فِي جَيْبِهَا is understood as referring to the feverish woman just mentioned; jayb is the opening/neckline of a garment.
أَنَّهَا كَانَتْ تُؤْتَى بِالْمَرْأَةِ الْمَوْعُوكَةِ فَتَدْعُو بِالْمَاءِ فَتَصُبُّهُ فِي جَيْبِهَا وَتَقُولُ إِنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " ابْرُدُوهَا بِالْمَاءِ " .
The feminine pronoun in فِي جَيْبِهَا most naturally refers to the feverish woman who was brought, though Arabic does not repeat ‘the woman’ here.
Does ‘her neckline’ refer to the feverish woman being treated?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abū Salamah—Yaḥyā ibn Khalaf—narrated to us: ʿAbd al-Aʿlā narrated to us, from Saʿīd, from Qatādah, from al-Ḥasan, from Abū Hurayrah, that the Messenger of Allah said: ‘Fever is a bellows from the bellows of Hell, so drive it away from yourselves with cold water.’
Notes and open questions — unreviewed
كِير is a blacksmith’s bellows or furnace; the image of a bellows is retained in the translation.
أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " الْحُمَّى كِيرٌ مِنْ كِيرِ جَهَنَّمَ فَنَحُّوهَا عَنْكُمْ بِالْمَاءِ الْبَارِدِ " .
كِير evokes a blacksmith’s bellows/furnace; the report’s metaphorical relation between fever and Hell’s bellows is preserved literally.
Should the image be rendered as ‘a bellows from the bellows of Hell’ or smoothed to ‘a blast from Hell’s furnace’?