Start with what you need now

عن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «لَا ضَرَرَ وَلَا ضِرَارَ، مَنْ ضَارَّ ضَرَّهُ اللَّهُ، وَمَنْ شَاقَّ شَقَّ اللَّهُ عَلَيْهِ».

The Prophet (may Allah's peace and blessings be upon him) pointed out that we should avert harm from ourselves and others in all its kinds and manifestations. It is equally impermissible for anyone to harm himself or harm others. It is also not permissible to respond to harm with harm, for harm will not be removed with harm, except by way of legal retribution, without transgression. Then, the Prophet (may Allah's peace and blessings be upon him) warned that whoever harms people will be harmed, and whoever makes things hard for people will find hardship.

• It is prohibited to respond to harm with more than its equivalent.
• Allah did not enjoin upon His servants anything harmful to them.
• It is prohibited to cause or reciprocate harm with words, deeds, or lack of action.
• Recompense is of the same type as the deed. So, whoever causes harm, Allah harms him, and whoever makes things difficult, Allah makes things difficult for him.
• One of the Sha‘i rules is that "harm should be removed", for the Shariah disapproves of harming and condemns harming.

سنن الدارقطني (4/ 51) (3079). التحفة الربانية في شرح الأربعين حديثًا النووية (ص74). شرح الأربعين النووية، لابن عثيمين (ص325). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص112).

عَنْ ‌أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا وَجَدَ أَحَدُكُمْ فِي بَطْنِهِ شَيْئًا، فَأَشْكَلَ عَلَيْهِ أَخَرَجَ مِنْهُ شَيْءٌ أَمْ لَا، فَلَا يَخْرُجَنَّ مِنَ الْمَسْجِدِ حَتَّى يَسْمَعَ صَوْتًا، أَوْ يَجِدَ رِيحًا».

The Prophet (may Allah’s peace and blessings be upon him) explained that if a person feels some disturbance in his stomach and he is not sure whether something has come out of him, he should not leave his prayer and cut it off to renew his ablution, unless he ascertains that his ablution was broken, by hearing the sound of wind or smelling its odor. This is because a doubtful one does not nullify a certain thing, and he is certain about his purification but doubtful whether it has been broken or not.

• This Hadīth contains one of the Islamic principles and Fiqhi rules: Certainty cannot be removed by doubt, and the basic rule is that things remain as they are unless established otherwise.
• Doubt does not affect ablution, and a worshiper retains his state of ablution unless he is sure it has been broken.

صحيح مسلم (1/ 276) (362)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (8/ 374)، المفهم لما أشكل من تلخيص كتاب مسلم (1/ 608).

عَنْ أَبِي سَعِيدٍ سَعْدِ بْنِ مَالِكِ بْنِ سِنَانٍ الخُدْرِيّ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا ضَرَرَ وَلَا ضِرَارَ».

The Prophet (ﷺ) pointed out that we should avert harm from ourselves and from others in all its kinds and manifestations. It is equally impermissible for anyone to harm himself or others. It is also not permissible to respond to harm with harm, for harm will not be removed with harm except by way of legal retribution, without transgression.

• It is prohibited to respond to harm with more than its equivalent.
• Allah did not enjoin upon His servants anything harmful to them.
• The Hadīth represents a rule on the prohibition of harm and reciprocal harm by words, deeds, or lack of action.
• One of the Sha‘i rules is that "harm should be removed", for the Shariah disapproves of harming and condemns harming.

سنن الدارقطني (4/ 51) (3079). التحفة الربانية في شرح الأربعين حديثًا النووية (ص74). شرح الأربعين النووية، لابن عثيمين (ص325). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص112).