رَّبِّ أَنزِلْنِي مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ الْمُنزِلِينَ

Prophet’s Guidance on treating Pleurisy

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي عِلَاجِ ذَاتِ الْجَنْبِ

Guidance of Prophet Muhammad صلى الله عليه وسلم in Treating Dhat-il-Janb (Pleurisy or Side Pain)

روى الترمذى فى "جامعه" من حديث زيد بن أرقمَ، أنَّ النبىَّ صلى الله عليه وسلم، قال: "تَدَاوَوْا مِنْ ذاتِ الجَنْبِ بالقُسْطِ البَحْرى والزَّيْتِ

It is narrated in Jami' al-Tirmidhi from Zayd ibn Arqam that Prophet Muhammad صلى الله عليه وسلم said: “Treat Dhat-il-Janb (Pleurisy) with Qust al Bahri & oil (meaning olive oil)".

رَوَى الترمذي فِي جَامِعِهِ مِنْ حَدِيثِ زَيْدِ بْنِ أَرْقَمَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «تَدَاوَوْا مِنْ ذَاتِ الْجَنْبِ بِالْقُسْطِ الْبَحْرِيِّ وَالزَّيْتِ

Ibn al-Qayyim wrote : According to physicians, Dhat il-Janb~ ذَاتِ الْجَنْبِ (Pleurisy) has two types: real and non-real. The real Dhat-il-Janb (Pleurisy) is a severe inflammation occurring in the membrane lining the ribs, causing sharp pain in the side. The non-real type is a pain similar to Dhat al-Janb, caused by harmful, thick gases trapped between the layers of tissue, resulting in a pain close to that of real Dhat-il-Janb (Pleurisy) but with a more diffuse, prolonged pain. In real Dhat al-Janb, the pain is stabbing.

The Canon of Medicine explains that painful and severe inflammations can develop in the side, membranes, chest muscles, ribs, and surrounding areas, known as Dhat-il-Janb. Sometimes the pain in these areas may not be from inflammation but from thick gases, leading to the mistaken belief that they are caused by this illness, though they are not.

It is important to note that any pain in the side may be called Dhat-il-Janb (Pleurisy) due to the location of the pain. The literal meaning of Dhat-il-Janb (Pleurisy) is "the companion of the side," referring to side pain. Therefore, any side pain, regardless of the cause, can be attributed to it.

Certain physicians explained that the term Dhat-il-Janb (Pleurisy) in Greek refers specifically to an inflammatory swelling in the side, as well as to inflammations of any internal organs if they are hot in nature. For real Dhat-il-Janb, five symptoms are essential: fever, cough, sharp stabbing pain, shortness of breath, and a pulse that feels like the motion of a saw.

The treatment mentioned in the Hadith is not for this type, but rather for the second type, which is caused by thick wind or gases. The marine costus—interpreted in other Hadiths as the Indian costus (Qust al-Hindi)—is effective when finely ground, mixed with warmed oil, and then applied to the affected area or ingested. This treatment is known to relieve the thick wind, dissolve the buildup, strengthen internal organs, and open blockages. The properties of this type of QUST~Costus include warming and drying, making it beneficial for Dhat-il-Janb (Pleurisy) and other similar ailments.

Al-Masbahi stated: "The wood is hot and dry, contracts the bowels, strengthens the internal organs, expels gases, and opens blockages. It is beneficial for Dhat al-Janb, reduces excess moisture, and supports the brain." He also suggested that QUST~Costus may be helpful for real Dhat-il-Janb, particularly if the condition is caused by phlegmatic buildup, especially during the decline of the ailment. And Allah knows the best.

Dhat-il-Janb (Pleurisy) is one of the more dangerous illnesses.

وفى الحديث الصحيح: عن أُم سلمةَ، أنها قالت: بدأ رسولُ الله صلى الله عليه وسلم بمرضِه فى بيت ميمُونةَ، وكان كلَّما خَفَّ عليه، خرجَ وصلَّى بالناس، وكان كلَّما وَجَد ثِقَلاً، قال: "مُرُوا أبا بكرٍ فليُصَلِّ بالناس"، واشتد شكواه حتى غُمِرَ عليه مِن شدةِ الوجع، فاجتمع عنده نساؤه، وعمُّه العباس، وأُمُّ الفضل بنت الحارث، وأسماءُ بنت عُمَيْس، فتشاوروا فى لدِّهِ، فَلدُّوه وهو مغمورٌ، فلما أفاق قال: "مَن فعل بى هذا ؟ هذا من عمل نساءٍ جِئْنَ من ههُنا"، وأشار بيده إلى أرضِ الحبشةِ، وكانت أُمُّ سلمةَ وأسماءُ لَدَّتاهُ، فقالوا: يا رسولَ الله؛ خشِينَا أن يكون بكَ ذاتُ الجنب. قال: "فَبِمَ لَدَدْتُمُونى" ؟ قالوا: بالعُودِ الهندىِّ، وشىءٍ من وَرْسٍ وقَطِرَاتٍ من زيت. فقال: "ما كان اللهُ لِيَقْذِفَنِى بذلك الدَّاءِ"، ثم قال: "عَزَمْتُ عليكم أنْ لا يَبْقى فى البيتِ أحدٌ إلا لُدَّ إلا عَمِّىَ العَبَّاس

In an authentic Hadith narrated by Umm Salamah Radi Allao Anha, she described the illness that marked the beginning of the Prophet’s (صلى الله عليه وسلم) final days. He fell ill in the house of Maimooah Radi Allaho Anha, and whenever he felt some relief, he would go out and lead the people in prayer. But whenever his illness worsened, he would say, “Instruct Abu Bakr to lead the people in prayer.”

The Prophet’s (صلى الله عليه وسلم) condition became more severe until he fainted from the intense pain. When he woke up, he found that his wives, his uncle Abbas, Umm al-Fadl bint al-Harith, and Asma bint Umais had gathered around him. They had consulted and decided to administer Ladood~ اللَّدُود (a type of treatment where medicine is poured into the side of the mouth). When he regained consciousness, he asked, “Who did this to me?” and he added, “This is the work of women who came from there,” pointing with his hand toward Abyssinia (meaning the women who migrated to Habashah).

They were Umm Salamah and Asma Radi Allaho Anhuma who administered the medicine (lad) to Prophet Muhammad صلى الله عليه وسلم. When he woke up, they explained, "O Messenger of Allah! We were concerned that you might have Dhat-il-Janb (Pleurisy)." He asked, “With what did you treat me?” They replied, "With Qust al-Hindi (Indian costus), a bit of Wars (a type of herb), and a few drops of oil." He responded, “Allah would never afflict me with such an illness.” Then he added, “I order that everyone in this house be given this treatment, except for my uncle Abbas.”

In Sahih al-Bukhari and Sahih Muslim, Aishah Radi Allaho Anha narrated that they administered the medicine to Prophet Muhammad صلى الله عليه وسلم despite his gesture signaling them not to. They said, "We thought it was merely the patient’s dislike for medicine." When he regained consciousness, he said, “Did I not forbid you from giving me this treatment? Let no one in this house remain except that they be given this treatment, except my uncle Abbas, as he was not present.”

Explanation of Terms and Jurisprudential Insights from the Incident

Abu Ubayd, citing Al-Asma'i, explained that Ladood refers to medicine administered on one side of the mouth, derived from Ladiday al-wadi~لَدِيدَيِ الْوَادِي, meaning "the two sides of a valley." In contrast, Wajoor~الْوَجُور is medicine given in the center of the mouth.

Ladood~ اللَّدُود with the vowel; refers to the medicine itself used in this manner, while Sa’oot~ السَّعُوط is any substance administered through the nose.

This Hadith demonstrates a principle in Islamic jurisprudence regarding the permissibility of retaliating against a wrongdoer in kind, as long as the action itself is not prohibited by Allah’s law. This is the correct ruling, supported by numerous evidences, which we have detailed in another context. Imam Ahmad explicitly supported this ruling, and it was upheld by the rightly-guided caliphs. The matter involves applying retribution for acts such as slapping or striking. There are multiple Ahadith on this issue without any contradicting evidence, making this position obligatory to adopt.

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