The doctors divide pleurisy into two types, real and unreal. The first type is an infected growth that appears in the pleura that coats the ribs. The second type causes a similar pain and attacks the pleura as a result of thick, congested flatulence between the peritoneum (a smooth transparent membrane that lines the abdominal cavity and part of the pelvic region). The pain caused by the unreal pleurisy is acute while real pleurisy causes stinging pain.

Sometimes, the flank (of the body), the peritoneum, chest muscles, ribs, and surrounding areas suffer from an extremely painful growth called pleurisy. Sometimes, there could be pain in these same areas of the body, not as a result of growth, but of accumulating harmful gasses (flatulence), and thus, people think that it is the first type when in fact it is not.”

We know that every type of disease that attacks the side or the flank is called ‘Thatul janb (pleurisy), which is derived from the place where it appears (i.e., the Janb, the flank). That is why every type of pain on the side or flank is called a Jhatul job, regardless of the cause of the ailment. This is the meaning of Hippocrates’ statement that those suffering from That Al- janb will benefit from taking a bath. It is said that his statement includes those who suffer from pleurisy, as well as, lung disease (pulmonary) pains that result from a bad constitution, congested conditions without tumors or fever.”

Some doctors said that in Greek, the term pleurisy Sea-Costus (Indian Costus) is used to treat “areal pleurisy. When the Indian Costus is ground to fine -Oder, blended with hot oil and then used as an ointment on the affected area, or when the ailing person licks it, it will be a good cure for that ailment. In this case, the Costus decomposes the septic substances, strengthens the internal organs, and opens the obstructions or clogs. AI- Masi’hi said, “Costus is hot and dry and constipates, strengthens the internal organs, dissipates the wind, opens the clogs, helps against pleurisy, and dries out excess moistures. Costus is good for the brain and helps against real pleurisy if a phlegmy substance has caused it, especially when the illness is weakening. Allah knows best.”

Thotul janb is a dangerous disease. An authentic Hadith related by Umm Salamah reads,

“The final ailment that the Messenger of Allah “ suffered from started while he was in Maymunah’s house. Whenever the Prophet felt the pain had eased, he would go out and lead the people in prayer. Whenever the pain intensified, he would say, ‘Order Abu Bakr “ to lead the people in prayer,’ The pain kept intensifying until the Prophet, lost consciousness. When the pain intensified, his wives, his uncle Ab’ass, Umm AI-Fadhl bint AI-Harith, and Asma’ bint ‘Umair discussed among each other about giving medicine to the Prophet and they did just that while he was unconscious. When he woke up, he said, ‘Who did this to me? This is the work of some women who came from there, pointing to the direction of Ethiopia with his hand.’ Umm Salamah and Asma were the ones who had administered the medicine to the Prophet (they were among those who had migrated to Ethiopia), and they said, ‘O Messenger of Allah! We were afraid that you were suffering from Thatul janb.’ He said, ‘What medicine did you give me? ‘ They said, ‘Some Indian costus, Wars, and some drops of oil.’ He said, ‘Allah would never inflict this type of disease on me. ‘ He then said, ‘l order you that every person present in this house takes some of the same medicine, except for my uncle AI-Ab’ass.”

Further, in the Sahihan (AI-Bokhary and Muslim) it is narrated that Ayesha said:

“We administered some medicine to the Messenger of Allah, although he indicated that he did not want to be given medicine. But we attributed his refusal to what the sick usually feeling about taking medicine. When he woke up, he said: “Did I am not disallowing you from giving me this medicine? Therefore, everyone present should take some of that medicine, except for my uncle AI-Ab’ass because he was not with you.”

The last Hadith allows treating the aggressor, in the same manner, he treated others, as long as what the aggressor has committed is not prohibited by Allah, and there are more than ten proofs to this ruling that we elaborated on in another book. In addition, this ruling confirms the rulings of the Four Guided Caliphs and Imam Ahmad. In addition, this Hadith indicates that reprisal for striking the face and hitting is of the same nature, as there are several Hadith on this subject that is unequivocal.

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