الأربعون 32 — لا ضرر ولا ضرار

الأربعون 32 — لا ضرر ولا ضرار

The hadith of Abu Sa'id al-Khudri that the Prophet said 'no harm and no reciprocating harm' — the thirty-second of al-Nawawi's Forty and of Ibn Rajab's commentary; al-Nawawi calls it hasan, transmitted by Ibn Majah, al-Daraqutni and others with a full chain and by Malik in the Muwatta' mursal through Amr ibn Yahya from his father, dropping Abu Sa'id, with routes that strengthen one another; Ibn Rajab clarifies that Ibn Majah did not in fact carry Abu Sa'id's version — it comes through al-Daraqutni, al-Hakim and al-Bayhaqi via Uthman ibn Muhammad ibn Uthman ibn Rabi'a, 'al-Darawardi told us', from Amr ibn Yahya al-Mazini from his father from Abu Sa'id in the fuller wording 'no harm and no reciprocating harm; whoever harms, God harms him, and whoever makes things difficult, God makes things difficult for him' — al-Hakim grading its chain sahih on Muslim's condition and al-Bayhaqi noting Uthman alone narrates it from al-Darawardi; as for Malik's mursal, Ibn Abd al-Barr reports no one diverges from it and that it has no sound full chain, then carries a connected route through Abd al-Malik ibn Mu'adh al-Nasibi from al-Darawardi — whose transmissions from memory Ahmad used to weaken and pay no heed to, Malik's word unquestionably outweighing his — while the Andalusian memoriser Khalid ibn Sa'd declared 'no harm and no reciprocating harm' never established with a full chain; the commentators read the hadith as negating harm both initiatory and retaliatory — that a Muslim neither harms himself or another nor answers harm with harm — a supreme legal maxim from which Ibn Rajab, in his long commentary, draws the removal of hardship from the Law's impositions (Jami' al-Ulum wal-Hikam pp. 667–683).

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«لا ضرر ولا ضرار»

متن کا لفظ بہ لفظ اقتباس، زیادہ سے زیادہ چالیس الفاظ؛ مکمل متن ماخذ کے تحت حوالہ دیے گئے ایڈیشن میں ہے

تعلقات

تعلقات دریافت کریں

Mentions
أبو سعيد الخدري
Basis for
قاعدة لا ضرر ولا ضرار

وہ لوگ اور چیزیں جن پر مزید بات ہوئی

الظلم· خطبة النبي في الأنصار بالجعرانة· شكوى جند علي بعد اليمن وخطبة النبي: لا تشكوا علياً· الخطبة الأخيرة على المنبر· سرية علقمة بن مجزز المدلجي إلى سواحل جدة· رؤيا النبي في السوارين من ذهب وتأويلهما بالكذابين· الأنصار· الأربعون 34 — من رأى منكم منكراً فليغيره

ماخذ

  • جامع العلوم والحكم — ابن رجب الحنبلي
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islam.museum کے شرکاء۔ “الأربعون 32 — لا ضرر ولا ضرار”. islam.museum، https://islam.museum/ur/passage/arbaun-32/. CC BY-SA 4.0. رسائی کی تاریخ 2026-10-17.

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متعلقہ

الظلم

Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'.