(1) Reported by al-Bukhari, 6/238, “The Beginning of Creation,” chapter: Description of the Fire, through the isnad Malik b. Ismail – Zuhayr b. Muawiyah – Hisham b. Urwah – Aishah; and again by al-Bukhari, 10/150, “Medicine,” through Muhammad b. al-Muthanna – Yahya – Hisham. Muslim transmits it under no. 2210 in “Peace,” through Abu Bakr b. Abi Shaybah and Abu Kurayb – Ibn Numayr – from Aishah. It is also recorded by Ahmad, 6/50, and Ibn Majah, no. 3471, through Ibn Numayr – Hisham – his father – from Aishah, and by al-Tirmidhi, no. 2074, through Harun b. Ishaq – Ubaydah b. Sulayman – Hisham, with the same content. Malik relates it as a mursal report in al-Muwattaʾ, 3/122, from Hisham b. Urwah, from his father, that the Messenger of Allah ﷺ … All transmitters of the Muwattaʾ leave the chain suspended, except Maʿn b. Isa, who joins it up to Aishah. The phrase fayh Jahannam means “the scorching heat and glare of Hell,” and the hadith employs a simile. In the command fa-abriduha (“so cool it”), the common vocalisation treats the hamzah as a connecting hamzah and places dammah on the rāʾ; a variant gives the rāʾ a kasrah. One says: bardatu’l-humma u-briduha, on the pattern of qataltuha aqtuluha, meaning “I have calmed its heat.” The poet said: “When love’s fever burns within my chest, I hurry to the water-skin to seek relief; Grant that the water’s chill may cool my skin— But who will quench the fire that sears my heart?” Qadi Iyad cites a reading with a pronounced hamzah and a kasrah on the rāʾ, from abrada al-shayʾ (“he treated it until it became cold”), analogous to askhanahu (“he made it hot”). Al-Khattabi alludes to this form, while al-Jawhari regards it as poor usage. (*) For the narrator’s biography, see: Ibn Maʿin, Tarikh, no. 687; Ibn Saʿd, Tabaqat, 6/399; al-Bukhari, al-Tarikh al-Kabir, 8/411; al-Uqayli, al-Duʿafaʾ, 474; Ibn Abi Hatim, al-Jarh wa’l-Taʿdil, 9/336; al-Mizzi, Tahdhib al-Kamal, fol. 1565; al-Dhahabi, Tadhhib al-Tahdhib, 4/193/1; al-Dhahabi, al-Ibar, 1/331; al-Dhahabi, Tadhkirat al-Huffaz, 1/326; Ibn Hajar, Mizān al-Iʿtidāl, 4/477; al-Dhahabi, al-Kāshif, 3/303; Ibn Hajar, Tahdhib al-Tahdhib, 11/434; Ibn al-Ayma, al-Nujūm al-Zāhira, 2/165; al-Suyuti, Tabaqat al-Huffaz, 137; Khalāsat Tadhhib al-Kamal, 440; Ibn al-Imad, Shadharāt al-Dhahab, 1/357.