Jami' at-Tirmidhi
Chapters on Medicine
كتاب الطب عن رسول اللَّهِ صلى الله عليه وسلم
Chapter 1
مَا جَاءَ فِي الْحِمْيَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Yahya said: Ishaq ibn Muhammad al-Farawi said: Isma‘il ibn Ja‘far narrated to us, from ‘Umarah ibn Ghaziyyah, from ‘Asim ibn ‘Umar ibn Qatadah, from Mahmud ibn Labid, from Qatadah ibn al-Nu‘man, that the Messenger of Allah ﷺ said: “When Allah loves a servant, He keeps him from the world, just as one of you keeps water from a sick person.” Abu ‘Isa said: Reports on this topic are also related from Suhayb and Umm al-Mundhir. This hadith is hasan gharib. It has also been narrated from Mahmud ibn Labid directly from the Prophet as a mursal report.
‘Ali ibn Hujr narrated to us: Isma‘il ibn Ja‘far informed us, from ‘Amr ibn Abi ‘Amr, from ‘Asim ibn ‘Umar ibn Qatadah, from Mahmud ibn Labid, from the Prophet ﷺ, with a similar wording, but without mentioning Qatadah ibn al-Nu‘man. Abu ‘Isa said: Qatadah ibn al-Nu‘man al-Zafari was the maternal half-brother of Abu Sa‘id al-Khudri. Mahmud ibn Labid lived during the Prophet’s lifetime and saw him when he was a young boy.
Notes and open questions — unreviewed
The text presents a primary chain through Qatadah, a separate mursal form from Mahmud, and another chain that omits Qatadah. Mursal is retained as a technical route description.
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا أَحَبَّ اللَّهُ عَبْدًا حَمَاهُ الدُّنْيَا كَمَا يَظَلُّ أَحَدُكُمْ يَحْمِي سَقِيمَهُ الْمَاءَ " .
The saying compares Allah keeping a servant from the world to withholding water from a sick person; the source does not explain whether “world” means wealth or worldly life more broadly.
Does “keeps him from the world” retain the broad wording without narrowing it to wealth?
وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ مَحْمُودِ بْنِ لَبِيدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مُرْسَلاً .
The report is said to be transmitted from Mahmud ibn Labid directly from the Prophet in mursal form, without an intermediary named here.
Is the mursal route clearly distinguished from the connected chain through Qatadah?
عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ وَلَمْ يَذْكُرْ فِيهِ عَنْ قَتَادَةَ بْنِ النُّعْمَانِ .
The second chain from Mahmud ibn Labid omits Qatadah ibn al-Nu‘man, unlike the initial chain.
Is this chain variation explicit and separate from the first route?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abbas ibn Muhammad al-Duri said: Yunus ibn Muhammad narrated to us: Fulayh ibn Sulayman narrated to us, from ‘Umarah ibn Ghaziyyah, from ‘Asim ibn ‘Umar ibn Qatadah, from Mahmud ibn Labid, from Qatadah ibn al-Nu‘man, who said: The Messenger of Allah ﷺ came to me with ‘Ali, while we had hanging bunches of dates. The Messenger of Allah ﷺ began eating, and ‘Ali ate with him. The Messenger of Allah ﷺ said to ‘Ali, “Wait, wait, ‘Ali, for you are still recovering.” ‘Ali sat down while the Prophet ﷺ continued eating. I prepared chard and barley for them, and the Prophet ﷺ said, “ ‘Ali, eat some of this; it is more suitable for you.”
Abu ‘Isa said: This hadith is hasan gharib; we know it only through the narration of Fulayh. It is also narrated from Fulayh, from Ayyub ibn ‘Abd al-Rahman.
Muhammad ibn Bashshar narrated to us: Abu ‘Amir and Abu Dawud narrated to us, both saying: Fulayh ibn Sulayman narrated to us, from Ayyub ibn ‘Abd al-Rahman, from Ya‘qub, from Umm al-Mundhir al-Ansariyyah. In her report she said that the Messenger of Allah ﷺ came to them and mentioned something similar to the report of Yunus ibn Muhammad, except that he said, “It is more beneficial for you.” Muhammad ibn Bashshar said: Ayyub ibn ‘Abd al-Rahman narrated it to me. This hadith is jayyid gharib.
Notes and open questions — unreviewed
The block preserves two transmission forms and two versions of the food’s suitability: awfaqu (more suitable) and anfa‘u (more beneficial). “Hanging bunches of dates” follows the source wording without specifying ripeness.
فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِعَلِيٍّ " مَهْ مَهْ يَا عَلِيُّ فَإِنَّكَ نَاقِهٌ " .
The word naqih describes someone convalescing; the Prophet’s instruction is explicitly grounded in recovery.
Does “still recovering” preserve this medical context without specifying an illness?
فِي حَدِيثِهِ قَالَتْ دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَذَكَرَ نَحْوَ حَدِيثِ يُونُسَ بْنِ مُحَمَّدٍ إِلاَّ أَنَّهُ قَالَ " أَنْفَعُ لَكَ " .
The second route has a similar report but changes “more suitable” to “more beneficial.”
Are both wording variants kept attached to their respective routes?
وَيُرْوَى عَنْ فُلَيْحٍ عَنْ أَيُّوبَ بْنِ عَبْدِ الرَّحْمَنِ .
Abu ‘Isa first notes that the report is also transmitted from Fulayh through Ayyub before the second detailed chain is presented.
Is this route note clearly distinguished from the initial hadith chain?
Chapter 2
مَا جَاءَ فِي الدَّوَاءِ وَالْحَثِّ عَلَيْهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bishr ibn Mu‘adh al-‘Aqadi said: Abu ‘Awanah narrated to us, from Ziyad ibn ‘Ilaqah, from Usamah ibn Sharik, who said: The Bedouins asked, “Messenger of Allah, should we seek treatment?” He replied: “Yes, servants of Allah, seek treatment. Allah has not placed any disease without also placing a cure—or he said, a remedy—for it, except for one disease.” They asked, “Messenger of Allah, what is it?” He said: “Old age.” Abu ‘Isa said: Reports on this topic are also related from Ibn Mas‘ud, Abu Hurayrah, Abu Khuzamah from his father, and Ibn ‘Abbas. This hadith is hasan sahih.
Notes and open questions — unreviewed
The source explicitly gives shifa’ or dawa’ as alternative wording for the remedy; the final exception is al-haram, old age.
قَالَ قَالَتِ الأَعْرَابُ يَا رَسُولَ اللَّهِ أَلاَ نَتَدَاوَى قَالَ " نَعَمْ يَا عِبَادَ اللَّهِ تَدَاوَوْا فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إِلاَّ وَضَعَ لَهُ شِفَاءً أَوْ قَالَ دَوَاءً إِلاَّ دَاءً وَاحِدًا " .
The source preserves an alternative, aw qala dawa’, between shifa’ (cure/healing) and dawa’ (remedy/medicine).
Does “a cure—or he said, a remedy” keep the speaker’s wording uncertainty explicit?
Chapter 3
مَا جَاءَ مَا يُطْعَمُ الْمَرِيضُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani‘ said: Isma‘il ibn Ibrahim informed us: Muhammad ibn al-Sa’ib ibn Barakah narrated to us, from his mother, from ‘A’ishah, who said: “When illness struck someone in the Messenger of Allah’s ﷺ household, he would order broth to be prepared, then tell them to sip some of it. He would say: ‘It strengthens the heart of the grieving and eases the heart of the sick, just as one of you washes dirt from her face with water.’” Abu ‘Isa said: This hadith is hasan sahih.
Ibn al-Mubarak also narrated it from Yunus, from al-Zuhri, from ‘Urwah, from ‘A’ishah, from the Prophet ﷺ. Al-Husayn ibn Muhammad narrated this to us: Abu Ishaq al-Talaqani narrated to us, from Ibn al-Mubarak, from Yunus, from al-Zuhri, with the same meaning.
Notes and open questions — unreviewed
Rendered yartū al-fu’ad as strengthening the heart and yasrū ‘an al-fu’ad as easing it. The source says broth (hasā’) without naming a more specific recipe.
قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَخَذَ أَهْلَهُ الْوَعْكُ أَمَرَ بِالْحَسَاءِ فَصُنِعَ ثُمَّ أَمَرَهُمْ فَحَسَوْا مِنْهُ وَكَانَ يَقُولُ " إِنَّهُ لَيَرْتُو فُؤَادَ الْحَزِينِ وَيَسْرُو عَنْ فُؤَادِ السَّقِيمِ كَمَا تَسْرُو إِحْدَاكُنَّ الْوَسَخَ بِالْمَاءِ عَنْ وَجْهِهَا " .
The source describes broth as strengthening the grieving heart and relieving the sick heart; the exact idiomatic force of yartū is compact.
Does “strengthens the heart” preserve the image without replacing it with a stronger psychological claim?
وَقَدْ رَوَاهُ ابْنُ الْمُبَارَكِ عَنْ يُونُسَ،
The additional route through Ibn al-Mubarak from Yunus begins a distinct chain that continues through al-Zuhri, ‘Urwah, and ‘A’ishah.
Is the complete alternative chain kept separate from the first route?
Chapter 4
مَا جَاءَ لاَ تُكْرِهُوا مَرْضَاكُمْ عَلَى الطَّعَامِ وَالشَّرَابِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Kurayb said: Bakr ibn Yunus ibn Bukayr narrated to us, from Musa ibn ‘Ali, from his father, from ‘Uqbah ibn ‘Amir al-Juhani, who said that the Messenger of Allah ﷺ said: “Do not force your sick to eat, for Allah, Blessed and Exalted, feeds them and gives them drink.” Abu ‘Isa said: This hadith is hasan gharib; we know it only through this route.
Notes and open questions — unreviewed
The source block grades the report hasan gharib; the English witness labels it Da‘if.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ .
The Arabic grade is hasan gharib, whereas the English witness labels the report Da‘if.
Should the Arabic source’s grade be retained while the conflicting witness grade is flagged for review?
Chapter 5
مَا جَاءَ فِي الْحَبَّةِ السَّوْدَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar and Sa‘id ibn ‘Abd al-Rahman al-Makhzumi narrated to us; they said: Sufyan narrated to us, from al-Zuhri, from Abu Salamah, from Abu Hurayrah, that the Prophet ﷺ said: “Use this black seed, for it contains healing for every disease except al-sam.” Al-sam is death. Abu ‘Isa said: Reports on this topic are also related from Buraydah, Ibn ‘Umar, and ‘A’ishah. This hadith is hasan sahih. The black seed is shuniz.
Notes and open questions — unreviewed
The source identifies the black seed as shuniz and explicitly glosses al-sam as death.
Chapter 6
مَا جَاءَ فِي شُرْبِ أَبْوَالِ الإِبِلِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Hasan ibn Muhammad al-Za‘farani said: ‘Affan narrated to us: Hammad ibn Salamah said: Humayd, Thabit, and Qatadah informed us, from Anas, that some people from ‘Uraynah came to Madinah and found its climate disagreeable. The Messenger of Allah ﷺ sent them to the charity camels and said: “Drink some of their milk and urine.” Abu ‘Isa said: A report on this topic is also related from Ibn ‘Abbas. This hadith is hasan sahih.
Notes and open questions — unreviewed
The source’s instruction is translated as written. The block ends here and does not include what happened to the visitors afterward.
مِنْ عُرَيْنَةَ قَدِمُوا الْمَدِينَةَ فَاجْتَوَوْهَا فَبَعَثَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي إِبِلِ الصَّدَقَةِ وَقَالَ " اشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا " .
The verb اجتووها indicates that they found Madinah’s climate or environment disagreeable; it does not specify a particular symptom.
Does “found its climate disagreeable” preserve the broad statement without inferring a diagnosis?
Chapter 7
مَا جَاءَ فِيمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ أَوْ غَيْرِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani‘ said: ‘Ubaydah ibn Humayd narrated to us, from al-A‘mash, from Abu Salih, from Abu Hurayrah—who, I think, attributed it to the Prophet—who said: “Whoever kills himself with an iron instrument will come on the Day of Resurrection with it in his hand, repeatedly stabbing his belly with it in the Fire of Hell, abiding there forever. Whoever kills himself with poison will have the poison in his hand, repeatedly swallowing it in the Fire of Hell, abiding there forever.”
Notes and open questions — unreviewed
The chain marks the attribution to the Prophet as uncertain (urāhu rafa‘ahu), which is retained. No grade or compiler comment appears in this source text.
أُرَاهُ رَفَعَهُ قَالَ " مَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ جَاءَ يَوْمَ الْقِيَامَةِ وَحَدِيدَتُهُ فِي يَدِهِ يَتَوَجَّأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا أَبَدًا وَمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ فَسُمُّهُ فِي يَدِهِ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا أَبَدًا " .
أُرَاهُ رَفَعَهُ marks uncertainty about whether Abu Hurayrah attributed the report to the Prophet.
Does “I think, attributed it to the Prophet” preserve the uncertainty rather than state the attribution as certain?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan said: Abu Dawud narrated to us, from Shu‘bah, from al-A‘mash, who said: I heard Abu Salih, from Abu Hurayrah, that the Messenger of Allah ﷺ said: “Whoever kills himself with an iron instrument will come on the Day of Resurrection with it in his hand, repeatedly stabbing his belly with it in the Fire of Hell, abiding there forever. Whoever kills himself with poison will have it in his hand and repeatedly swallow it in the Fire of Hell, abiding there forever. Whoever throws himself from a mountain and kills himself will keep falling in the Fire of Hell, abiding there forever.”
Muhammad ibn al-‘Ala’ narrated to us: Waki‘ and Abu Mu‘awiyah narrated to us, from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet ﷺ, with wording similar to Shu‘bah’s report from al-A‘mash. Abu ‘Isa said: This hadith is sahih, and more reliable than the first report. More than one narrator transmitted it this way from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet ﷺ.
Muhammad ibn ‘Ajlan narrated from Sa‘id al-Maqburi, from Abu Hurayrah, from the Prophet ﷺ, with the wording: “Whoever kills himself with poison will be punished in the Fire of Hell.” This version does not mention abiding there forever. Abu Zinad also narrated it from al-A‘raj, from Abu Hurayrah, from the Prophet ﷺ, and this version is more reliable, because the reports say that the people of monotheism are punished in the Fire and then taken out of it; they do not say that they abide there forever.
Notes and open questions — unreviewed
The block preserves the first version’s eternal wording and Abu ‘Isa’s later route comparison, which prefers versions that do not state eternal residence. The compiler’s assessment is kept separate from the first matn.
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ فَحَدِيدَتُهُ فِي يَدِهِ يَتَوَجَّأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا وَمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ فَسُمُّهُ فِي يَدِهِ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ فَهُوَ يَتَرَدَّى فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا " .
The initial wording states eternal punishment, while Abu ‘Isa later discusses more reliable routes that omit the eternal-residence phrase.
Does the translation retain the first wording and the later route assessment as separate source statements?
وَلَمْ يَذْكُرْ فِيهِ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا .
The Muhammad ibn ‘Ajlan route mentions punishment in the Fire but explicitly omits the phrase about abiding there forever.
Is this shorter wording and its omission of eternal residence preserved distinctly?
وَهَكَذَا رَوَاهُ أَبُو الزِّنَادِ عَنِ الأَعْرَجِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم وَهَذَا أَصَحُّ لأَنَّ الرِّوَايَاتِ إِنَّمَا تَجِيءُ بِأَنَّ أَهْلَ التَّوْحِيدِ يُعَذَّبُونَ فِي النَّارِ ثُمَّ يُخْرَجُونَ مِنْهَا وَلَمْ يُذْكَرْ أَنَّهُمْ يُخَلَّدُونَ فِيهَا .
Abu ‘Isa explains that reports say the people of monotheism may be punished and then removed from the Fire, and therefore do not describe them as abiding there forever.
Does “people of monotheism” and the subsequent removal preserve the source’s qualification without extending it beyond this comment?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Suwayd ibn Nasr said: ‘Abd Allah ibn al-Mubarak informed us, from Yunus ibn Abi Ishaq, from Mujahid, from Abu Hurayrah, who said: The Messenger of Allah ﷺ forbade the vile remedy. Abu ‘Isa said: He means poison.
Notes and open questions — unreviewed
The source gives no grade in this block; Abu ‘Isa explicitly explains al-dawa’ al-khabith as poison.
قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الدَّوَاءِ الْخَبِيثِ .
The phrase al-dawa’ al-khabith is initially broad/literal (“the vile remedy”), then Abu ‘Isa explains that poison is meant.
Does the translation preserve the general wording and provide the source’s specific gloss separately?
Chapter 8
مَا جَاءَ فِي كَرَاهِيَةِ التَّدَاوِي بِالْمُسْكِرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan said: Abu Dawud narrated to us, from Shu‘bah, from Simak, who heard ‘Alqamah ibn Wa’il, from his father, who witnessed the Prophet ﷺ. Suwayd ibn Tariq—or Tariq ibn Suwayd—asked him about khamr, and he forbade it. The man said, “We use it as a remedy.” The Messenger of Allah ﷺ replied: “It is not a remedy; it is a disease.”
Mahmud narrated to us: al-Nadr ibn Shumayl and Shababah narrated to us, from Shu‘bah, with a similar report. Mahmud said: al-Nadr called him Tariq ibn Suwayd, while Shababah called him Suwayd ibn Tariq. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
Khamr is retained as the source term for the intoxicating drink; the two routes preserve opposite orders for the questioner’s name.
أَنَّهُ شَهِدَ النَّبِيَّ صلى الله عليه وسلم وَسَأَلَهُ سُوَيْدُ بْنُ طَارِقٍ أَوْ طَارِقُ بْنُ سُوَيْدٍ عَنِ الْخَمْرِ فَنَهَاهُ عَنْهُ فَقَالَ إِنَّنَا نَتَدَاوَى بِهَا .
The source gives the questioner’s name in two possible orders: Suwayd ibn Tariq or Tariq ibn Suwayd.
Are both name forms kept as alternatives rather than resolved?
فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّهَا لَيْسَتْ بِدَوَاءٍ وَلَكِنَّهَا دَاءٌ " .
Khamr is rendered as the source term; the exchange explicitly contrasts using it as medicine with describing it as a disease.
Does the translation preserve the quoted contrast without broadening it into an independent medical claim?
Chapter 9
مَا جَاءَ فِي السَّعُوطِ وَغَيْرِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Maddawiyah narrated to us; he said: ‘Abd al-Rahman ibn Hammad al-Shu‘aythi narrated to us; he said: ‘Abbad ibn Mansur narrated to us, from ‘Ikrimah, from Ibn ‘Abbas, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Among the best things with which you treat yourselves are nasal application (al-sa‘ut), al-ladud, cupping, and walking.’
When the Messenger of Allah (peace and blessings be upon him) fell ill, his Companions administered al-ladud to him. When they had finished, he said, ‘Administer it to them.’ So they all received it, except al-‘Abbas.
Notes and open questions — unreviewed
Al-sa‘ut and al-ladud are retained as names for forms of treatment; this wording does not specify their ingredients or preparation.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ خَيْرَ مَا تَدَاوَيْتُمْ بِهِ السَّعُوطُ وَاللَّدُودُ وَالْحِجَامَةُ وَالْمَشِيُّ " .
The Arabic has al-mashyu (walking), whereas the English witness reads ‘laxatives.’
Should the Arabic’s literal ‘walking’ be retained? The translation follows the Arabic.
فَلَمَّا اشْتَكَى رَسُولُ اللَّهِ صلى الله عليه وسلم لَدَّهُ أَصْحَابُهُ فَلَمَّا فَرَغُوا قَالَ " لُدُّوهُمْ " .
Al-ladud names a treatment administered into the side of the mouth; the block does not describe its contents.
Is retaining the Arabic term with a minimal gloss appropriate?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Yahya narrated to us; he said: Yazid ibn Harun narrated to us; he said: ‘Abbad ibn Mansur narrated to us, from ‘Ikrimah, from Ibn ‘Abbas, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Among the best treatments you use are al-ladud, al-sa‘ut, cupping, and walking; and the best substance with which you apply kohl is ithmid, for it clears the vision and promotes hair growth.’
He said: The Messenger of Allah (peace and blessings be upon him) had a kohl container and would apply kohl from it before sleeping three times in each eye. Abu ‘Isa said: This is a hasan gharib hadith, and it is the hadith of ‘Abbad ibn Mansur.
Notes and open questions — unreviewed
The Arabic lists walking (al-mashyu); the English witness instead says ‘laxatives.’ Ithmid is retained as the name of a kohl substance.
The source states ‘three’ in each eye without specifying three applications or strokes; the translation preserves the wording without supplying a unit.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ خَيْرَ مَا تَدَاوَيْتُمْ بِهِ اللَّدُودُ وَالسَّعُوطُ وَالْحِجَامَةُ وَالْمَشِيُّ وَخَيْرُ مَا اكْتَحَلْتُمْ بِهِ الإِثْمِدُ فَإِنَّهُ يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعْرَ " .
The Arabic reads al-mashyu (walking), while the witness says ‘laxatives.’
The translation follows the Arabic reading; should this divergence be reviewed against another witness?
Chapter 10
مَا جَاءَ فِي كَرَاهِيَةِ التَّدَاوِي بِالْكَىِّ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us; he said: Muhammad ibn Ja‘far narrated to us; he said: Shu‘bah narrated to us, from Qatadah, from al-Hasan, from ‘Imran ibn Husayn: The Messenger of Allah (peace and blessings be upon him) forbade cauterization. He said, ‘We were put to trial, so we resorted to cauterization, but we did not prosper or succeed.’ Abu ‘Isa said: This is a hasan sahih hadith.
‘Abd al-Quddus ibn Muhammad narrated to us; he said: ‘Amr ibn ‘Asim narrated to us; he said: Hammam narrated to us, from Qatadah, from al-Hasan, from ‘Imran ibn Husayn, who said: ‘We were forbidden to use cauterization.’ Abu ‘Isa said: There are reports on this topic from Ibn Mas‘ud, ‘Uqbah ibn ‘Amir, and Ibn ‘Abbas. This is a hasan sahih hadith.
Notes and open questions — unreviewed
Al-kayy refers to cauterization. The source gives two routes: the first attributes the prohibition to the Prophet; the second reports it in the passive as ‘we were forbidden.’
عَنِ الْحَسَنِ،
The source’s second chain and compiler note name the transmitters and three other Companions, and repeat the grading; the witness reduces this to ‘another chain reports a similar narration.’
Should the omitted route details and compiler note be retained? They are included here from the Arabic.
Chapter 11
مَا جَاءَ فِي الرُّخْصَةِ فِي ذَلِكَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Humayd ibn Mas‘adah narrated to us; he said: Yazid ibn Zuray‘ narrated to us; he said: Ma‘mar narrated to us, from al-Zuhri, from Anas: The Prophet (peace and blessings be upon him) cauterized As‘ad ibn Zurarah for a thorn (injury). Abu ‘Isa said: There are reports on this topic from Ubayy and Jabir. This is a hasan gharib hadith.
Notes and open questions — unreviewed
The Arabic says ‘from the thorn’ (min al-shawkah); it does not further specify the injury or condition.
أَنَّ النَّبِيَّ صلى الله عليه وسلم كَوَى أَسْعَدَ بْنَ زُرَارَةَ مِنَ الشَّوْكَةِ .
Al-shawkah can refer literally to a thorn or a thorn-like painful condition; the source gives no further explanation.
Is ‘for a thorn injury’ a suitable minimally interpretive rendering here?
Chapter 12
مَا جَاءَ فِي الْحِجَامَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd al-Quddus ibn Muhammad narrated to us; he said: ‘Amr ibn ‘Asim and Jarir ibn Hazim narrated to us; they said: Hammad narrated to us, from Qatadah, from Anas, who said: The Messenger of Allah (peace and blessings be upon him) would have cupping performed on the two akhda‘ regions and the kahil. He would have cupping performed on the seventeenth, nineteenth, and twenty-first (days). Abu ‘Isa said: There are reports on this topic from Ibn ‘Abbas and Ma‘qil ibn Yasar. This is a hasan sahih hadith.
Notes and open questions — unreviewed
Akhda‘ refers to the two areas at the sides of the neck, and kahil to the upper back; the Arabic names are retained to avoid implying more precise anatomical boundaries. The source gives the dates by day number without naming the month.
قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَحْتَجِمُ فِي الأَخْدَعَيْنِ وَالْكَاهِلِ وَكَانَ يَحْتَجِمُ لِسَبْعَ عَشْرَةَ وَتِسْعَ عَشْرَةَ وَإِحْدَى وَعِشْرِينَ .
The anatomical terms al-akhda‘ayn and al-kahil have approximate location glosses but no exact boundaries in this wording.
Are these concise location glosses clear enough while retaining the source terms?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Budayl ibn Quraysh al-Yami al-Kufi narrated to us; Muhammad ibn Fudayl narrated to us; ‘Abd al-Rahman ibn Ishaq narrated to us, from al-Qasim ibn ‘Abd al-Rahman—he is the son of ‘Abd Allah ibn Mas‘ud—from his father, from Ibn Mas‘ud, who said: The Messenger of Allah (peace and blessings be upon him) spoke about the night he was taken on the Night Journey: He did not pass by any gathering of angels without their instructing him, ‘Tell your community to practice cupping.’ Abu ‘Isa said: This is a hasan gharib hadith, narrated from Ibn Mas‘ud.
Notes and open questions — unreviewed
The Arabic explicitly includes the explanatory identification of al-Qasim and Abu ‘Isa’s grading; the English witness omits both.
حَدَّثَنَا أَحْمَدُ بْنُ بُدَيْلِ بْنِ قُرَيْشٍ الْيَامِيُّ الْكُوفِيُّ،
The English witness omits the full chain and the compiler’s hadith grading, both present in the Arabic block.
Should the chain and grading be retained? They are translated from the Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd narrated to us; he said: Al-Nadr ibn Shumayl informed us; he said: ‘Abbad ibn Mansur narrated to us; he said: I heard ‘Ikrimah say: Ibn ‘Abbas had three servants who practiced cupping. Two of them earned money for him and his household, while one performed cupping for him and his family. He said: Ibn ‘Abbas said that the Prophet of Allah (peace and blessings be upon him) said, ‘How excellent is the cupper: he removes blood, relieves the back, and clears the sight.’ He also said that when the Messenger of Allah (peace and blessings be upon him) was taken up, he passed no gathering of angels without their saying, ‘You should use cupping.’ He said, ‘The best days for you to have cupping are the seventeenth, nineteenth, and twenty-first.’ He also said, ‘Among the best treatments you use are nasal application (al-sa‘ut), al-ladud, cupping, and walking.’
The Messenger of Allah (peace and blessings be upon him) was given al-ladud by al-‘Abbas and his Companions. The Messenger of Allah said, ‘Who administered it to me?’ They all fell silent, so he said, ‘Let no one in the house remain without receiving al-ladud,’ except his uncle al-‘Abbas. ‘Abd said: Al-Nadr said, ‘Al-ladud is al-wajur.’ Abu ‘Isa said: This is a hasan gharib hadith; we know it only through the narration of ‘Abbad ibn Mansur. There is also a report on this topic from ‘A’ishah.
Notes and open questions — unreviewed
The source contains multiple statements linked through ‘he said’; the translation preserves this sequence. It calls the three cuppers Ibn ‘Abbas’s ghilman (young male servants), and distinguishes the two who earned for the household from the one who treated the family.
Al-mashyu means walking, although the English witness has ‘laxatives.’ Al-Nadr’s gloss equates al-ladud with al-wajur; both terms are retained.
وَقَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ عُرِجَ بِهِ مَا مَرَّ عَلَى مَلإٍ مِنَ الْمَلاَئِكَةِ إِلاَّ قَالُوا عَلَيْكَ بِالْحِجَامَةِ .
Arabic al-mashyu means walking, while the witness says ‘laxatives.’
Should the literal Arabic reading be retained? The translation follows it.
Chapter 13
مَا جَاءَ فِي التَّدَاوِي بِالْحِنَّاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani‘ narrated to us; Hammad ibn Khalid al-Khayyat narrated to us; Fa’id, the client of the family of Abu Rafi‘, narrated to us, from ‘Ali ibn ‘Ubayd Allah, from his grandmother Salma, who used to serve the Prophet (peace and blessings be upon him). She said: Whenever the Messenger of Allah had a wound or an injury, he would instruct me to apply henna to it. Abu ‘Isa said: This is a hasan gharib hadith; we know it only through the narration of Fa’id. Some transmitters narrated this hadith from Fa’id as ‘from ‘Ubayd Allah ibn ‘Ali, from his grandmother Salma’; ‘Ubayd Allah ibn ‘Ali is more accurate, and her name is also given as Sulma.
Muhammad ibn al-‘Ala’ narrated to us; Zayd ibn Hubab narrated to us, from Fa’id, the client of ‘Ubayd Allah ibn ‘Ali, from his patron ‘Ubayd Allah ibn ‘Ali, from his grandmother, from the Prophet (peace and blessings be upon him), with a similar meaning.
Notes and open questions — unreviewed
The block gives variant forms for the transmitter’s name and the grandmother’s name; Abu ‘Isa prefers ‘Ubayd Allah ibn ‘Ali and notes Sulma as a form of Salma.
وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ فَائِدٍ فَقَالَ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ عَنْ جَدَّتِهِ سَلْمَى وَعُبَيْدُ اللَّهِ بْنُ عَلِيٍّ أَصَحُّ وَيُقَالُ سُلْمَى .
The source itself records a chain-name variant and says ‘Ubayd Allah ibn ‘Ali is the more accurate form; it also gives Sulma as a variant of Salma.
Are both the preferred reading and the reported variants represented clearly?
Chapter 14
مَا جَاءَ فِي كَرَاهِيَةِ الرُّقْيَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us; ‘Abd al-Rahman ibn Mahdi narrated to us; Sufyan narrated to us, from Mansur, from Mujahid, from ‘Aqqar ibn al-Mughirah ibn Shu‘bah, from his father, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Whoever seeks cauterization or ruqyah has disavowed reliance upon Allah.’ Abu ‘Isa said: There are reports on this topic from Ibn Mas‘ud, Ibn ‘Abbas, and ‘Imran ibn Husayn. Abu ‘Isa said: This is a hasan sahih hadith.
Notes and open questions — unreviewed
Ruqyah is retained as the term for a spoken supplication or incantation used for treatment. The wording of the report is translated as given, without adding a legal or medical interpretation.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنِ اكْتَوَى أَوِ اسْتَرْقَى فَقَدْ بَرِئَ مِنَ التَّوَكُّلِ " .
Ruqyah is a religiously specific term; the source uses the term without further definition here.
Is retaining ruqyah with a concise explanatory gloss suitable?