No Harm and No Harmful Retaliation: A Comprehensive Statement of Islamic Principles of Justice and Mercy

This article explains the great Shariah principle (لَا ضَرَرَ وَلَا ضِرَارَ) from the comprehensive sayings of the Prophet Muhammad, peace be upon him. Initially, the reality of the comprehensive saying and its three authentic meanings will be explained, then its foundation will be clarified through the general rules of faith, goodwill, and justice, and finally, practical applications of this principle in worship and transactions, domestic life, neighborhood, and social rights will be presented. The purpose is to make it clear to the reader that Shariah prohibits causing harm in all circumstances—whether to oneself or others, intentionally or unintentionally, initially or in retaliation.

The Blessing of Comprehensive Sayings

Among the distinctive qualities of the Prophet Muhammad, peace be upon him, is that he was granted comprehensive sayings—few words with vast meanings. He, peace be upon him, said:

(فُضِّلْتُ عَلَی الْأنْبِیَائِ بِسِتٍّ :أُعْطِیْتُ جَوَامِعَ الْکَلِمِ ، وَنُصِرْتُ بِالرُّعْبِ ، وَأُحِلَّتْ لِیَ الْغَنَائِمُ ، وَجُعِلَتْ لِیَ الْأرْضُ طَہُوْرًا وَّمَسْجِدًا ، وَأُرْسِلْتُ إِلَی الْخَلْقِ کَافَّۃً ، وَخُتِمَ بِی النَّبِیُّوْنَ )

Translation: “I have been given superiority over other prophets with six matters: I was given comprehensive words, I was helped through awe, the spoils of war were made lawful for me, the earth was made pure and a place of prostration for me, I was sent to all mankind, and prophethood was concluded through me.”

Main Topic: No Harm and No Retaliation in Harm

It is narrated from Hazrat Ubada bin Samit (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) ruled:

( لَا ضَرَرَ وَلَا ضِرَارَ) [ ابن ماجہ : ۲۳۴۰۔ وصححہ الألبانی ]

Translation: “Neither should harm be inflicted nor reciprocated with harm.”

Three Authentic Meanings of This Hadith

◈ First: (La darar) means it is not permissible to cause harm to anyone even unintentionally, and (La dirar) means it is also forbidden to cause harm intentionally.
Example: Watering the trees in one’s own house is in itself permissible, but if it causes harm to the neighbor—whether intentionally or unintentionally—it will be prohibited.

◈ Second: (La Darar) means a person should not harm himself, and (La Dirar) means not to harm others as well. This meaning is supported by the verse:

﴿ لَا تُضَآرَّ وَالِدَۃٌ بِوَلَدِھَا وَلَا مَوْلُوْدٌ لَّہٗ بِوَلَدِہٖ ﴾ [ البقرۃ : ۲۳۳]

Translation: “Neither should the mother be harmed because of her child, nor the father because of his child.”
Forms of harm to the mother: not providing expenses after breastfeeding, separating the child from the mother, or forcing the mother to breastfeed. Harm to the father: demanding more maintenance than his capacity or refusing breastfeeding just to cause harm.

◈ Third: (La Darar) means initially no harm should be done to anyone, and (La Dirar) means if retaliation is taken, it should not exceed the harm suffered.
Evidence: ﴿ وَاِنْ عَاقَبْتُمْ فَعَاقِبُوْا بِمِثْلِ مَا عُوْقِبْتُمْ بِہٖ وَ لَئِنْ صَبَرْتُمْ لَھُوَ خَیْرٌ لِّلصّٰبِرِیْنَ ﴾

Translation: “And if you retaliate, then retaliate to the same extent as the harm done to you, but if you are patient, it is better for the patient.”

Summary of the meaning: Under this rule, it is not permissible to harm oneself or others; neither intentionally nor unintentionally; neither initially nor in retaliation beyond limits—in every case harm is forbidden.

1) To wish for your brother what you wish for yourself

( لاَ یُؤْمِنُ أَحَدُکُمْ حَتّٰی یُحِبَّ لِأَخِیْہِ مَا یُحِبُّ لِنَفْسِہٖ ) [ البخاری : ۱۳ ومسلم : ۴۵]

Translation: “None of you can be a believer until he wishes for his brother what he wishes for himself.”

Narration from Musnad Ahmad:

( لَا یَبْلُغُ عَبْدٌ حَقِیْقَۃَ الْإِیْمَانِ حَتّٰی یُحِبَّ لِلنَّاسِ مَا یُحِبُّہُ لِنَفْسِہِ مِنَ الْخَیْرِ)

Translation: “A person does not reach the reality of faith until he wishes for people the same good that he wishes for himself.”

And from Abu Hurairah (may Allah be pleased with him):

( أَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِکَ تَکْن مُّؤْمِنًا ) [ابن ماجہ : ۴۲۱۷]

And in one narration: (Takun Musliman) [At-Tirmidhi: 2305]
Translation: “Wish for people what you wish for yourself; (if you do so) you will become a believer/Muslim.”

Two great benefits:
◈ Entry into Paradise: Narration of Yazid bin Asad Al-Qasri (may Allah be pleased with him):

( فَأَحِبَّ لِأَخِیْکَ مَا تُحِبُّ لِنَفْسِکَ ) [ مسند أحمد ج ۴ ص ۷۰ ]

◈ Distance from Hellfire:
(Man ahabba an yuzahzhaha ‘an an-naar … wa ya’ti ila an-naas alladhi yuhibbu an yu’ta ilayh) [Muslim: 1844]
Translation: “Whoever wishes to be kept away from the Hellfire … and to enter Paradise … should treat people as he wishes to be treated.”

2) Well-wishing for every Muslim

( بَایَعْتُ رَسُولَ اللّٰہِ … عَلٰی … وَالنُّصْحِ لِکُلِّ مُسْلِمٍ ) [ البخاری : ۱۴۰۱، مسلم : ۵۶]

Translation: “I pledged allegiance to the Messenger of Allah, peace be upon him, to be well-wishing for every Muslim.”

3) Who is a true Muslim?

( اَلْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِن لِّسَانِہِ وَیَدِہِ )

And the best of Muslims: ( مَنْ سَلِمَ الْمُسْلِمُوْنَ مِن لِّسَانِہِ وَیَدِہِ ) [ مسلم : ۴۰ ]
Translation: “A Muslim is one from whose tongue and hand other Muslims are safe.”

4) Justice and Equity: The Prohibition of Individual and Collective Harm

Allah Almighty sent prophets, scriptures, and scales to establish justice in society so that the rightful person receives their due and no one suffers oppression or harm:

﴿لَقَدْ اَرْسَلْنَا رُسُلَنَا بِالْبَیِّنٰتِ وَاَنْزَلْنَا مَعَہُمُ الْکِتٰبَ وَالْمِیْزَانَ لِیَقُوْمَ النَّاسُ بِالْقِسْطِ﴾

Translation: “We sent Our messengers with clear proofs and revealed with them the Book and the balance so that people may uphold justice.”

The ‘balance’ includes the scales of measurement so that rights are preserved in dealings and the door to oppression and harm is closed. In a broader sense, this system of justice safeguards the rights of every individual in society—Muslim and non-Muslim alike:

﴿ وَ لَا یَجْرِمَنَّکُمْ شَنَاٰنُ قَوْمٍ اَنْ صَدُّوْکُمْ عَنِ الْمَسْجِدِ الْحَرَامِ اَنْ تَعْتَدُوْا ﴾

Translation: “Let not the enmity of a people incite you to act unjustly; be just. That is nearer to righteousness, even if they are hostile to you because they prevented you from the Sacred Mosque.”

﴿ وَ لَا یَجْرِمَنَّکُمْ شَنَاٰنُ قَوْمٍ عَلٰٓی اَلَّا تَعْدِلُوْا اِعْدِلُوْا ھُوَ اَقْرَبُ لِلتَّقْوٰی﴾ [المائدۃ: ۸]

Translation: “Do not let the enmity of a people compel you to act unjustly; act justly, for that is nearer to piety.”

It is a grave sin to cause unnecessary harm to the believers, and its consequence is very dangerous:

﴿وَالَّذِیْنَ یُؤذُوْنَ الْمُؤمِنِیْنَ وَالْمُؤمِنٰتِ بِغَیْرِ مَا اکْتَسَبُوْا فَقَدِ احْتَمَلُوْا بُہْتَانًا وَّاِثْمًا مُّبِیْنًا﴾

Translation: “Those who harm believing men and women unjustly bear upon themselves a calumny and a manifest sin.”

The Prophet Muhammad (peace be upon him) said:

( مَنْ ضَارَّ ضَارَّ اللّٰہُ بِہِ ، وَمَنْ شَاقَّ شَاقَّ اللّٰہُ بِہِ ) [ابن ماجہ: ۲۳۴۲]

Translation: “Whoever harms others, Allah harms him, and whoever is harsh to others, Allah is harsh to him.”

Allah, the Almighty, does not like harm to His servants even in Shariah; where there is fear of harm, ease and concession have been granted:

① Tayammum instead of Wudu

Original ruling:

( لاَ یَقْبَلُ اللّٰہُ صَلَاۃَ أَحَدِکُمْ إِذَا أَحْدَثَ حَتّٰی یَتَوَضَّأَ ) [البخاری: ۶۹۵۴، مسلم: ۲۲۵]

Translation: “When any one of you breaks his wudu, Allah does not accept his prayer until he performs wudu.”

Concession: In case of illness or harm from water / unavailability of water, tayammum is permitted—so that no harm occurs and worship is not missed.

② Sitting/lying down instead of standing

Original Ruling on Standing:

﴿حٰفِظُوْا عَلَی الصَّلَوٰتِ … وَ قُوْمُوْا لِلّٰہِ قٰنِتِیْنَ﴾ [البقرۃ: ۲۳۸]

Translation: “Protect the prayers (especially the middle prayer) and stand with respect for Allah.”

Concession for the Weak:

( صَلِّ قَائِمًا ، فَإِن لَّمْ تَسْتَطِعْ فَقَاعِدًا ، فَإِن لَّمْ تَسْتَطِعْ فَعَلٰی جَنْبٍ )

Translation: “Pray standing; if unable, then sitting; if that is also not possible, then lying on your side.”

③ Privileges in the Imam’s Recitation

It is permissible for the Imam to prolong the recitation, but if it causes hardship or harm to the followers, brevity is necessary:

( یَا أَیُّہَا النَّاسُ ! إِنَّ مِنْکُمْ مُّنَفِّرِیْنَ … فَمَنْ أَمَّ النَّاسَ فَلْیَتَجَوَّزْ ، فَإِنَّ خَلْفَہُ الضَّعِیْفَ وَالْکَبِیْرَ وَذَا الْحَاجَۃِ ) [البخاری: ۷۰۴، مسلم: ۴۶۶]

Translation: “O people! Among you are some who cause dislike by prolonging; whoever leads the prayer should shorten it, because behind him there are weak, old, and needy people as well.”

Partial Conclusion: These examples make it clear that the Shariah’s approach is to provide ease for the servants and protect them from harm; therefore, it is obligatory upon a Muslim to completely avoid causing harm to others.

Next, we will mention prominent forms of harm prevalent in the present era—especially related to transactions, family rights, wills, neighbors, and communal places—and for each, we will present Shariah texts and practical examples so that the principle of “No Harm” is implemented in every aspect of life.

Harm in Transactions

The system of transactions in Islamic Shariah is based on justice, trustworthiness, and goodwill. Therefore, any kind of deceit, fraud, or causing harm in dealings is forbidden, because it causes harm to others, which is explicitly against the hadith (لَا ضَرَرَ وَلَا ضِرَارَ). Violations of this rule are very common in today’s society. Below are some important examples:

❀ ① Deception and Adulteration

Adulterating goods or hiding defects while selling them is the worst form of causing harm. Observe the practice of the Prophet ﷺ:

(أَنَّ رَسُولَ اللّٰہِ ﷺ مَرَّ عَلٰی صُبْرَۃِ طَعَامٍ فَأَدْخَلَ یَدَہٗ فِیْہَا فَنَالَتْ أَصَابِعُہٗ بَلَلًا، فَقَالَ: مَا ہٰذَا یَا صَاحِبَ الطَّعَامِ؟ قَالَ: أَصَابَتْہُ السَّمَاءُ۔ قَالَ: أَفَلَا جَعَلْتَہُ فَوْقَ الطَّعَامِ کَیْ یَرَاہُ النَّاسُ! مَنْ غَشَّ فَلَیْسَ مِنِّی ) [مسلم: ۱۰۲]

Translation: “The Prophet ﷺ passed by a heap of grain, put his hand into it and found moisture inside. He said: O seller of grain! What is this? He said: It has been moistened by rain. The Prophet ﷺ said: Why did you not put it on top so that people could see it! Whoever deceives is not from me.”

❀ ② Hiding Defective Items

If the seller knows of any defect in the goods, it is obligatory to inform the buyer; otherwise, he commits harm against him.
The Messenger of Allah ﷺ said:

( اَلْمُسْلِمُ أَخُو الْمُسْلِمِ، وَلَا یَحِلُّ لِمُسْلِمٍ بَاعَ مِنْ أَخِیْہِ بَیْعًا فِیْہِ عَیْبٌ إِلَّا بَیَّنَہُ لَہُ ) [ابن ماجہ: ۲۲۴۶]

Translation: “A Muslim is the brother of another Muslim, and it is not permissible for a Muslim to sell a defective item to his brother unless he discloses the defect.”

❀ ③ Shortchanging in Measurement and Weighing

The Holy Quran has issued a severe warning against this crime:

﴿ وَیْلٌ لِّلْمُطَفِّفِیْنَ ٭ الَّذِیْنَ اِذَا اکْتَالُوْا عَلَی النَّاسِ یَسْتَوْفُوْنَ ٭ وَاِذَا کَالُوْہُمْ اَوْ وَّزَنُوْہُمْ یُخْسِرُوْنَ ﴾ [المطففین: 1–3]

Translation: “Woe to those who give less in measure and weight! When they take from others, they take full measure, but when they give or measure for others, they give less.”

❀ ④ Unjustified Price Inflation

Selling products at a higher price while not liking to buy them at that price oneself is an act against faith.
As the Prophet ﷺ said:

( لاَ یُؤْمِنُ أَحَدُکُمْ حَتّٰی یُحِبَّ لِأَخِیْہِ مَا یُحِبُّ لِنَفْسِہٖ )

Translation: “None of you truly believes until he loves for his brother what he loves for himself.”

❀ ⑤ Unlawful Exploitation of Compulsion

Some people unjustly take advantage of the seller’s hardship and buy goods at very low prices. This is contrary to brotherhood and goodwill. It is the duty of a Muslim to help his brother, not to exploit his compulsion.

❀ ⑥ Hoarding

The Messenger of Allah ﷺ said:

( لَا یَحْتَکِرُ إِلَّا خَاطِیٌٔ )

Translation: “No one hoards except a sinner.”
That is, withholding essential goods and causing hardship to people is forbidden.

❀ ⑦ False bidding (Bid Rigging)

It is forbidden to have your agents place false bids to artificially raise the price of something so that the buyer is deceived, because this causes loss to the buyer.

❀ ⑧ Depriving workers of their wages

The Holy Prophet ﷺ commanded:

( أَعْطُوا الْأجِیْرَ أَجْرَہُ قَبْلَ أَن یَّجِفَّ عَرَقُہُ ) [ابن ماجہ: ۲۴۴۳]

Translation: “Give the worker his wages before his sweat dries.”
Not paying wages or delaying payment is oppression and harm to the worker.

❀ ⑨ Not repaying loans

It is oppression for a wealthy person to delay repaying a loan without reason.

( مَطْلُ الْغَنِیِّ ظُلْمٌ ) [بخاری: ۲۴۰۰، مسلم: ۱۵۶۴]

Translation: “It is oppression for the wealthy to delay repayment of a loan.”

❀ ⑩ Harming the Scribe and the Witness

The clear command of the Holy Quran is:

﴿ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیْدٌ وَإِن تَفْعَلُوْا فَإِنَّهُ فُسُوْقٌ بِکُمْ﴾ [البقرۃ: ۲۸۲]

Translation: “Do not harm the scribe nor the witness; and if you do so, it is a sin upon you.”
Therefore, putting pressure on the witness or not paying the scribe is forbidden.

From all these examples, it is clear that any kind of deceit or injustice in transactions falls under the category of “harm,” which Shariah has strictly prohibited. Honesty, justice, and gentleness in trade are the requirements of Islamic ethics.

Harming Between Husband and Wife

Islam has established the relationship between husband and wife on tranquility, love, and mercy. The Holy Quran states:

﴿وَمِنْ اٰیٰتِہٖ اَنْ خَلَقَ لَکُمْ مِّنْ اَنْفُسِکُمْ اَزْوَاجًا لِّتَسْکُنُوْٓا اِلَیْھَا وَجَعَلَ بَیْنَکُمْ مَوَدَّۃً وَّرَحْمَۃً﴾ [الروم: ۲۱]

Translation: “And among His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.”

So if harm, oppression, or injustice becomes part of this relationship, it goes against the purpose of marriage. Shariah has set limits for both parties—husband and wife—to prevent causing harm to each other.

① Decrease in Good Treatment or Mistreatment of the Wife

Allah Almighty said:

﴿وَعَاشِرُوہُنَّ بِالْمَعْرُوفِ فَإِن کَرِہْتُمُوہُنَّ فَعَسَی اَنْ تَکْرَہُوْا شَیْـًٔا وَّیَجْعَلَ اللّٰہُ فِیْہِ خَیْرًا کَثِیْرًا﴾

Translation: “And live with them in kindness. For if you dislike them, perhaps you dislike a thing and Allah makes therein much good.”

The Prophet Muhammad ﷺ said:

( اِسْتَوْصُوْا بِالنِّسَاءِ خَیْرًا )

Translation: “Treat women well.”

Verbal abuse, disrespect, or physical harm all fall under the category of harm, which is strictly prohibited in Shariah.

② Neither Maintaining nor Leaving the Wife

Some men neither keep their wives at home nor divorce them, leaving the woman in a state of “Muallaqah” (suspended). The Quran has declared this behavior as oppression:

﴿وَلَا تُمْسِکُوہُنَّ ضِرَارًا لِّتَعْتَدُوْا وَمَنْ یَّفْعَلْ ذٰلِکَ فَقَدْ ظَلَمَ نَفْسَہٗ﴾

Translation: “Do not prevent them from remarrying to cause harm, and whoever does that wrongs himself.”

③ Harm through oath

If a husband takes an oath not to approach his wife (Ila), he is given a period of four months. If after this period he still does not return, it is oppression and harm to the woman, which the Quran forbids.

④ Excessiveness in staying away

If a husband works in another country or city due to necessity, staying away from the wife for a long time despite having the means is a violation of the wife’s rights and causes harm. Islam commands fulfilling the requirements of marital rights.

⑤ Negligence in food and maintenance

The wife’s food, clothing, shelter, and necessities of life are the responsibility of the husband.
The Prophet Muhammad ﷺ said:

( وَلَہُنَّ عَلَیْکُمْ رِزْقُہُنَّ وَکِسْوَتُہُنَّ بِالْمَعْرُوفِ )

Translation: “It is obligatory upon you to provide maintenance and clothing to them (wives) in a good manner.”
A person who does not spend despite having the means is causing harm to his wife.

❀ Forms of harm caused by the wife to the husband

Islam has commanded the woman to respect, obey, and wish well for her husband. If the wife breaks these limits, she also commits harm.

Some examples of harm caused by the wife:
① Speaking ill, disrespect, or harsh behavior towards the husband.
② Neglecting service or conjugal rights.
③ Causing financial and mental distress to the husband through illegitimate expenses or unnecessary demands.
④ Wasting the husband’s wealth without his permission.
⑤ Not obeying the husband without a legitimate Islamic excuse.

All these behaviors are unlawful in Shariah and turn the marital relationship into corruption.

❀ Consequences of marital harm

Such harm not only causes domestic discord but also leads to accountability before Allah on the Day of Judgment. Whoever causes pain to the other party, whether man or woman, is actually transgressing the limits set by Allah.

The Quran states:

﴿تِلْکَ حُدُوْدُ اللّٰہِ وَمَنْ یَّتَعَدَّ حُدُوْدَ اللّٰہِ فَقَدْ ظَلَمَ نَفْسَہٗ﴾

Translation: “These are the limits set by Allah, and whoever transgresses them does so to his own detriment.”

Islam has established the laws of inheritance and wills with great justice and wisdom so that no heir is wronged or harmed after the death of the deceased. However, unfortunately, some people commit injustice and excesses at the time of making a will, thereby causing harm to others even after their death.

❀ ① Making a Will in Favor of an Heir

Allah Almighty has fixed the shares of the heirs in the Quran. Therefore, making a will in favor of one heir is unlawful and unjust because it deprives the other heirs of their rights.

The Messenger of Allah ﷺ said:

( إِنَّ اللّٰہَ قَدْ أَعْطَی کُلَّ ذِیْ حَقٍّ حَقَّہُ فَلَا وَصِیَّۃَ لِوَارِثٍ ) [ابو داؤد: ۲۸۷۲، النسائی: ۳۶۴۱۔ وصححہ الألبانی]

Translation: “Allah Almighty has assigned every rightful heir their due share, therefore there is no bequest in favor of an heir.”

Making a bequest is like objecting to Allah’s division and causes harm and enmity among the heirs.

❀ ② Bequeathing more than one-third

The Noble Prophet ﷺ said to Hazrat Saad bin Abi Waqqas (RA):

( اَلثُّلُثُ، وَالثُّلُثُ كَثِیْرٌ )

Translation: “(Make a bequest) of one-third, and even one-third is a lot.”

Therefore, bequeathing more than one-third is not permissible, because it reduces the rights of the heirs.

❀ ③ Oppression or depriving someone of their right in a bequest

Some people, through bequests, give some heirs more and some less, or deprive some, or commit injustice purely out of enmity or jealousy. All these are forms of harm which the Qur’an forbids:

﴿مِنْ بَعْدِ وَصِیَّۃٍ یُّوْصٰی بِھَآ اَوْ دَیْنٍ غَیْرَ مُضَارٍّ ﴾

Translation: “This division will be after the bequest and payment of debts, provided that the bequest does not cause harm to anyone.”

That is, causing harm in a will is forbidden, and the one who does so is a severe sinner in the sight of Allah.

❀ The Consequence of Causing Harm in a Will

The person who harms an heir in a will actually ruins his own good deeds. The commentators have said that such an unjust will nullifies a person’s deeds because, while departing from this world, he breaks the system of justice ordained by Allah.

This not only causes enmity and discord among the heirs but also becomes a means of punishment for the deceased in the Hereafter. Therefore, a will should always be made on the principles of justice, goodwill, and fairness so that no one is harmed.

A fundamental principle of Islamic society is to treat neighbors with kindness and goodwill, to respect their rights, and under no circumstances to cause them harm or injury. The Prophet Muhammad, peace be upon him, gave such importance to the rights of neighbors that some companions, may Allah be pleased with them, thought that perhaps neighbors would also be included as heirs.

❀ ① The Command to Treat Neighbors Well

The Prophet Muhammad ﷺ said:

( مَنْ كَانَ يُؤْمِنُ بِاللّٰہِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاللّٰہِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ )

Translation: “Whoever believes in Allah and the Last Day should speak good or remain silent, and whoever believes in Allah and the Last Day should honor his neighbor.”

In some narrations the words are:

( فَلَا يُؤْذِ جَارَهُ )

Translation: “Then he should not harm his neighbor.”

❀ ② Causing Harm to a Neighbor is Against Faith

The Messenger of Allah ﷺ said:

( وَاللّٰہِ لَا يُؤْمِنُ، وَاللّٰہِ لَا يُؤْمِنُ، وَاللّٰہِ لَا يُؤْمِنُ )

It was asked: O Messenger of Allah! Who?
He ﷺ said:

( الَّذِي لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ )

Translation: “He is not a believer whose neighbor is not safe from his mischief.”

Meaning, the person who causes harm to his neighbor does not have complete faith, even if he appears to be a worshipper.

❀ ③ The Consequence of Harm Despite Worship

Hazrat Abu Huraira (RA) narrates that the Prophet ﷺ was told about a woman who used to pray at night, fast during the day, and give charity, but she used to harm her neighbors with her tongue.
The Prophet ﷺ said:

“هِيَ فِي النَّارِ”

Translation: “She is in Hell.”

Then another woman was mentioned who only performed the obligatory prayers, fasted in Ramadan, and gave a small amount of charity, but did not harm anyone.
The Prophet ﷺ said:

“هِيَ فِي الْجَنَّةِ”

Translation: “She is in Paradise.”

This hadith indicates that acts of worship are not accepted until a person refrains from harming others, especially their neighbors.

❀ ④ Ease and Cooperation in the Rights of Neighbors

The Noble Prophet ﷺ said:

( لَا يَمْنَعَنَّ أَحَدُكُمْ جَارَهُ أَنْ يَغْرِزَ خَشَبَةً عَلَى جِدَارِهِ ) [البخاری: ۲۴۶۳، مسلم: ۱۶۰۹]

Translation: “None of you should prevent his neighbor from driving a peg into his wall.”

This teaching is essentially a manifestation of social tolerance and altruism, that neighbors should create ease for one another, not obstacles.

❀ ⑤ The Prohibition of Harm and Its Effect

Harming a neighbor is a much greater sin than harming an ordinary person because it relates to daily life and interaction. A person who causes distress to someone living close by is actually devoid of both faith and humanity.

Summary:
Causing harm to neighbors, violating their rights, or disturbing their lives in any way is strictly prohibited in Islam. Being a good neighbor is part of faith, and one who harms a neighbor risks being deprived of Paradise according to the sayings of the Prophet ﷺ.

General Muslims Causing Harm

In Islamic society, every Muslim is a source of peace and comfort for another Muslim, not pain or harm. The Prophet Muhammad ﷺ said:

( اَلْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِسَانِہِ وَیَدِہِ )

Translation: “A true Muslim is one from whose tongue and hand other Muslims are safe.”

Under this comprehensive principle, any act that causes physical, financial, or psychological harm to a Muslim falls under the category of “harm” in Shariah and is prohibited. Below are some prominent examples commonly found in society.

❀ ① Causing harm on the roads

The Holy Prophet ﷺ said:

( إِیَّاكُمْ وَالْجُلُوسَ فِی الطُّرُقَاتِ )

“Avoid sitting on the roads.”

The Companions, may Allah be pleased with them, said: O Messenger of Allah! We need our gatherings.
He ﷺ said:

( إِذَا أَبَیْتُمْ إِلَّا الْمَجَالِسَ فَأَعْطُوا الطَّرِیقَ حَقَّهُ )

“If you must sit, then fulfill the rights of the road.”

It was asked: What are the rights of the road?
He ﷺ said:

( غَضُّ الْبَصَرِ، وَکَفُّ الْأَذَى، وَرَدُّ السَّلَامِ، وَالأَمْرُ بِالْمَعْرُوفِ، وَالنَّهْيُ عَنِ الْمُنْكَرِ ) [بخاری: ۶۲۲۹، مسلم: ۲۱۲۱]

Translation: “Lowering the gaze, not harming anyone, responding to greetings, enjoining good, and forbidding evil.”

From this hadith, it is understood that the one who sits on the road has the duty to be a source of peace for others, not a cause of harm.

❀ ② Relieving oneself on roads or shaded places

The Prophet ﷺ said:

( اِتَّقُوا اللَّعَّانَیْنِ )

“Avoid those two actions which cause people’s curse.”
The Companions asked: What are those two actions?
You ﷺ said:

( اَلَّذِیْ یَتَخَلّٰی فِی طَرِیْقِ النَّاسِ أَوْ فِی ظِلِّهِمْ )

Translation: “Relieving oneself on the road or in the shade of people.”

This act causes bad odor, impurity, and discomfort for others, therefore it is a harm and must be avoided.

❀ ③ Delay and inconvenience in government or public services

Some people, despite working in offices, government institutions, or public departments, become obstacles in people’s affairs. They deliberately make easy tasks difficult, hold files back, or do not proceed without personal benefit.

Such people directly harm Muslims and become targets of their prayers, curses, and oppression. The Messenger of Allah ﷺ said:

( اتَّقُوا دَعْوَۃَ الْمَظْلُومِ، فَإِنَّهُ لَیْسَ بَیْنَهَا وَبَیْنَ اللّٰہِ حِجَابٌ ) [بخاری: ۲۴۴۸، مسلم: ۱۹]

Translation: “Beware of the supplication of the oppressed, for there is no barrier between him and Allah.”

❀ ④ Dirtying or blocking public pathways

Throwing garbage in markets, streets, or mosque pathways, parking a vehicle and blocking the way, or creating obstacles in someone’s path are all types of “harm.” The Prophet ﷺ said:

( إِزَالَۃُ الْأَذَى عَنِ الطَّرِیقِ صَدَقَةٌ )

Translation: “Removing something harmful from the path is charity.”

That is, keeping the path clean is a good deed and earns reward, while making it dirty is a sin and harmful.

❀ ⑤ Spreading Rumors and Falsehoods

Causing harm through the tongue is no less than causing harm with the hand. Lying, slandering, or backbiting to damage someone’s honor, reputation, or trust is the worst kind of harm.

The Quran says:

﴿وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ﴾

Translation: “Do not backbite one another. Would any of you like to eat the flesh of his dead brother? You would detest it.”

❀ Conclusion

It is essential for a Muslim to be a source of peace, comfort, and ease for others. A Muslim who harms others with his tongue, hand, or actions violates the hadith (Lā Ḍarar wa Lā Ḍirār) and is deprived of the perfection of his faith.

Smoking: An Example of Harm to Oneself and Others

In Islam, every act that causes harm or destruction to a person is forbidden. The hadith (لَا ضَرَرَ وَلَا ضِرَارَ) is a general rule — meaning anything harmful to a person’s body, wealth, or soul is considered haram or at least disliked in Shariah.
In light of this principle, smoking is clearly a forbidden and harmful act because it not only harms the smoker but also causes suffering to others.

1️⃣ Prohibition of Impure Things

Allah Almighty says:

﴿وَیُحِلُّ لَہُمُ الطَّیِّبَاتِ وَیُحَرِّمُ عَلَیْہِمُ الْخَبَائِثَ﴾

Translation: “He (the Prophet ﷺ) makes lawful for them the pure things and forbids them the impure things.”
Cigarettes are filthy, foul-smelling, and harmful, therefore they fall under the category of “impure” and their use is unlawful.

2️⃣ Prohibition of Putting Oneself in Harm’s Way

﴿وَلَا تُلْقُوا بِأَیْدِیْكُمْ إِلَی التَّهْلُكَةِ﴾

Translation: “Do not throw yourselves into destruction with your own hands.”
Cigarettes, tobacco, nicotine, and poisonous smoke cause cancer, heart diseases, and lung damage, which is explicit destruction.

3️⃣ The Prohibition of Suicide

﴿وَلَا تَقْتُلُوْا أَنْفُسَكُمْ﴾ [النساء: ۲۹]

Translation: “And do not kill yourselves.”
Smoking is gradually equivalent to suicide because a person deliberately poisons their own body.

4️⃣ The Prohibition of Wastefulness

﴿وَلَا تُبَذِّرْ تَبْذِیْرًا إِنَّ الْمُبَذِّرِیْنَ كَانُوْا إِخْوَانَ الشَّیَاطِیْنِ﴾ [الإسراء: ۲۶–۲۷]

Translation: “Do not waste, for indeed the wasteful are brothers of the devils.”
In smoking, wealth is burned daily; this is both financial ruin and a satanic act.

1️⃣ Prohibition of Wasting Wealth

The Prophet ﷺ said:

( إِنَّ اللّٰہَ كَرِهَ لَكُمْ ثَلَاثًا: قِیلَ وَقَالَ، وَإِضَاعَةَ الْمَالِ، وَكَثْرَةَ السُّؤَالِ )

Translation: “Allah has disliked for you three things: idle talk, wasting wealth, and excessive questioning.”
In smoking, wealth is wasted which benefits neither this world nor the Hereafter.

2️⃣ Warning to Those Who Commit Sins Openly

( كُلُّ أُمَّتِیْ مُعَافًی إِلَّا الْمُجَاهِرِیْنَ )

Translation: “All the people of my nation will be forgiven except those who openly commit sins.”
A person who smokes cigarettes commits a sin openly, does not fear Allah, and also encourages others to do so.

3️⃣ Prohibition of coming to the mosque with something that has a bad odor

( مَنْ أَكَلَ ثَوْمًا أَوْ بَصَلًا فَلْیَعْتَزِلْنَا وَلْیَعْتَزِلْ مَسْجِدَنَا )

Translation: “Whoever eats garlic or onion should not come near us and should stay away from the mosque.”
Whereas the smell of cigarettes is far more unpleasant than garlic and onion; therefore, it is forbidden to cause discomfort to the worshippers.

4️⃣ The prohibition of intoxicating substances

( مَا أَسْكَرَ كَثِیْرُهُ فَقَلِیْلُهُ حَرَامٌ )

Translation: “Whatever causes intoxication in large amounts, a small amount of it is also forbidden.”
Nicotine present in cigarettes is an intoxicating substance; therefore, a person becomes addicted to it.

❀ ③ In the light of intellect and experience

1️⃣ If someone blows smoke in your face, you would consider it rude or painful — then how can it be right to smoke cigarettes and leave poisonous smoke in others’ mouths?

2️⃣ If someone burns one rupee, you would consider him crazy; so how can a person who burns thousands of rupees on cigarettes be called wise?

❀ ④ Many medical and spiritual harms of smoking

Damage to lungs, heart, teeth, and respiratory system.

“Secondhand smoke” affects children, women, and elderly people at home.

Anguish to angels; as the Prophet ﷺ said:

( إِنَّ الْمَلَائِكَةَ تَتَأَذَّی مِمَّا یَتَأَذَّی مِنْهُ بَنُو آدَمَ ) [مسلم: ۵۶۴]

Translation: “Angels also feel pain from those things which cause pain to humans.”

❀ Summary

Smoking harms the self, causes pain to others, wastes wealth, and is an act contrary to faith and piety.

It is forbidden by the evidence of both the Quran and Sunnah.

Whoever is addicted to this habit must repent, seek treatment, and protect himself and others from this harm.

Conclusion

This entire article encompasses the broad and comprehensive meaning of the Prophetic Hadith (لَا ضَرَرَ وَلَا ضِرَارَ). In this hadith, the Messenger of Allah, peace be upon him, has stated a comprehensive principle for every aspect of human society, based on justice, goodwill, and mutual sympathy.

In the light of Islamic teachings, under this principle:

① It is not permissible for a person to harm himself.
② It is forbidden to intentionally or unintentionally harm another person.
③ Even in retaliation, excess is not allowed.
④ Islam prohibits every act that affects others’ life, property, honor, time, or peace.

We have seen practical examples of this principle in various topics:

Harm in transactions: cheating, adulteration, short measurement, hoarding, withholding workers’ wages, delaying loan repayment — all are forbidden.

Harm in marital life: violating the wife’s rights, withholding maintenance, unjustified separation, or a woman disobeying her husband — all these are manifestations of oppression and harm.

Harm in a will: Giving the heir more or less, bequeathing more than one-third, or depriving any heir — is unlawful.

Harm to neighbors: Causing them distress, using foul language, making noise, or creating hardship for their rights — is against faith.

Harm to common Muslims: Obstructing paths, littering, spreading rumors, causing delays or injustice — all are forbidden.

Smoking cigarettes: Destroying one’s own body, causing pain to others, and wasting wealth — is forbidden according to the Quran and Sunnah.

This principle of Islam is not limited to the individual but guarantees justice and mercy for the entire society. When Muslims follow this rule, society will be free from oppression and corruption, filled with love and justice.

Conclusion

❀ Hadith “لَا ضَرَرَ وَلَا ضِرَارَ” is a great code of Islamic law.
It teaches us that:

Avoiding harm in every situation is obligatory.

No one should be oppressed or wronged.

One should not harm others for personal benefit.

Justice, gentleness, mercy, and goodwill should be the motto of life.

May Allah grant us the ability to act upon the requirements of this Hadith,
make us a source of peace and comfort for others,
and protect us from all kinds of harm, oppression, and injustice.

آمین یا رب العالمین۔