عَنْ أَبِي سَعِيدٍ سَعْدِ بْنِ مَالِكِ بْنِ سِنَانٍ الْخُدْرِيّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ: " لَا ضَرَرَ وَلَا ضِرَارَ" . حَدِيثٌ حَسَنٌ، رَوَاهُ ابْنُ مَاجَهْ [راجع رقم:2341]، وَالدَّارَقُطْنِيّ [رقم:4/228]، وَغَيْرُهُمَا مُسْنَدًا. وَرَوَاهُ مَالِكٌ [2/746] فِي "الْمُوَطَّإِ" عَنْ عَمْرِو بْنِ يَحْيَى عَنْ أَبِيهِ عَنْ النَّبِيِّ صلى الله عليه و سلم مُرْسَلًا، فَأَسْقَطَ أَبَا سَعِيدٍ، وَلَهُ طُرُقٌ يُقَوِّي بَعْضُهَا بَعْضًا."
On the authority of Abu Sa’eed al-Khudree (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said:
There should be neither harming (darar) nor reciprocating harm (dirar). A hasan hadeeth related by Ibn Majah, ad-Daraqutnee and others as a musnad hadeeth. It was also related by Malik in al-Muwatta in mursal form from Amr bin Yahya, from his father from the Prophet (peace and blessings of Allah be upon him), but leaving Abu Sa’eed from the chain. And it has other chains of narrations that strengthen one another.
Among the prophetic sayings that embody the spirit of Islamic law and ethics is Hadith 32 of Imam al-Nawawi’s collection. Despite its brevity, this hadith lays down one of the most important universal principles: the prohibition of harm. It is regarded by scholars as one of the foundational maxims (qawāʿid fiqhiyyah) of Islam, shaping rulings in worship, transactions, health, and daily conduct.
The narrator, Abu Sa‘id al-Khudri, was among the young but devoted companions of the Prophet ﷺ. He embraced Islam as a child and was too young to participate in the Battle of Uhud, but he went on to witness later campaigns and became known for his deep knowledge of hadith. He narrated over 1,100 traditions, ranking him among the prolific narrators, and he lived until 74 AH, leaving behind a rich legacy of scholarship and piety. His devotion to preserving and transmitting the Prophet’s words has made him a vital source for our understanding of Islamic law and ethics.
This hadith, though concise, is considered a foundational principle of Islamic jurisprudence (qawāʿid fiqhiyyah). The Prophet ﷺ established through it a general rule: Islam prohibits causing harm to oneself, to others, and prohibits reciprocating harm with injustice. Harm (ḍarar) refers to initiating harm, while reciprocating harm (ḍirār) means responding to harm in ways that are excessive or unjustified. The scholars emphasize that this maxim is not restricted to any single area, but permeates all aspects of law and daily life, from family relations to commerce, from health to the environment.
The Qur’an itself reinforces this principle in multiple places. Allah ﷻ says:
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
“And do not throw yourselves with your own hands into destruction.” (Al-Baqarah 2:195)
This verse illustrates the prohibition of self-harm and negligence, whether physical, financial, or spiritual. Similarly, Allah commands in another verse:
وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا
“And do not kill yourselves; indeed Allah is ever Merciful to you.” (An-Nisa’ 4:29)
Here, the Qur’an directly forbids self-inflicted harm and underscores divine mercy as the foundation for this protection. The Qur’an also ties justice and fairness to the avoidance of harm:
وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا
“And establish weight in justice and do not make deficient the balance.” (Al-An‘am 6:152)
This verse highlights fairness in dealings, preventing harm in economic and social interactions.
From these divine teachings, scholars derive that harm must be removed or prevented whenever possible. Thus, in Islamic law, practices that endanger health, exploit people financially, damage the environment, or disrupt social harmony are all restricted or invalidated. For example, contracts in business that contain hidden harm or unjust clauses are deemed void. Likewise, in family life, a spouse cannot cause emotional or physical harm to the other, as marriage is meant to be based on tranquility and mercy.
Beyond legal rulings, this hadith carries profound moral and spiritual lessons. It calls the believer to live with a consciousness of others’ wellbeing, practicing compassion, fairness, and restraint. In a world where harm can be inflicted not only physically but also through words, exploitation, and neglect, the Prophet ﷺ’s guidance remains urgently relevant. The hadith reminds us that being Muslim is not only about personal piety, but also about ensuring that our presence brings no harm and that our responses to harm do not perpetuate cycles of injustice.
In sum, Hadith 32 represents a principle of universal justice, rooted in mercy and fairness. Through the voice of Abu Sa‘id al-Khudri رضي الله عنه, we are reminded that Islam stands firmly for the protection of human dignity and the prevention of harm, a value echoed throughout the Qur’an and the Prophetic tradition. This maxim continues to guide Muslims in shaping ethical behavior, fair dealings, and a community founded upon mercy and justice.
This hadith, though brief, calls me to live with greater awareness of how my actions ripple into the lives of others. “No harm and no reciprocating harm” is not just a legal maxim, but a spiritual mirror. It reminds me that harm can be subtle—an unkind word, neglect of responsibilities, or even silence when someone needs support. It also asks me to resist the easy path of retaliation, to rise above cycles of hurt and instead choose fairness and mercy.
In a world where harm often feels inevitable, this principle is a gentle reminder that faith means being a source of safety. If I can make sure my presence brings no harm—and, better yet, some benefit—then I am walking in the light of the Prophet ﷺ’s teaching and closer to the mercy of Allah.
Disclaimer:
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S4 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.