Name 91 of 99

الضار

The Bringer of Adversity

Aḍ-Ḍārr

A loss that never became a lesson — and a woman who refused to balance the books.

Meaning

From ḍ-r-r, which Ibn Fāris gives as three origins, the first the opposite of benefit. The Qurʼan says the root seventy-four times and never calls Allah aḍ-ḍārr; its participle ḍārr stands twice, of magic and of secret counsel, each harming no one except by Allah’s leave (2:102, 58:10). Of Allah it says: if Allah should touch you with adversity, there is no remover of it except Him (6:17, 10:107); it asks who could prevent Him if He intended harm or benefit (48:11); and He removed Ayyūb’s harm when he called (21:84). The Name-form is from the lists at at-Tirmidhī 3507 and Ibn Mājah 3861, where an-nāfiʻ follows it in both, and the Prophet ﷺ made Allah the doer of the verb: whoever harms, Allah will harm him (at-Tirmidhī 1940).

Root ḍ-r-r — the opposite of benefit (khilāf an-nafʻ); also the gathering of a thing, and strength

Counted on the Tanzil text, every word read in its verse: 178 words swept, 104 look-alikes (ḍ-r-b 58, ḥ-ḍ-r 25, kh-ḍ-r 8, ḍ-r-ʻ 7, n-ḍ-r 3, ḍ-m-r, ḍ-y-r, ḍarīʻ), 74 words of ḍ-r-r. Allah the one who touches, intends or drives 10: touches with adversity (6:17, 10:107), intends it (36:23, 39:38 twice, 48:11), seizes nations with adversity (6:42, 7:94), drives to punishment (2:126, 31:24). He removes it or answers the one driven to need 5 (10:12, 16:54, 21:84, 23:75, 27:62). Adversity touches people 16, Ayyūb among them (21:83) and Yūsuf’s brothers (12:88). Rivals own no harm or benefit 14, the Prophet ﷺ none for himself 3 (7:188, 10:49, 72:21). People cannot harm Allah 6 (3:144, 47:32 among them). Enemies, magic and secret counsel 8: harming only by leave (2:102, 58:10), not at all or no more than hurt, and the magic harming its learners (2:102). Harm between people 7; necessity in food law 5. Beside a word of n-f-ʻ in 17 verses. Ibn Fāris (Maqāyīs al-Lughah, vol. 3, pp. 360–361): three origins, the opposite of benefit, the gathering of a thing, strength; aḍ-ḍarr the opposite of an-nafʻ; aḍ-ḍurr emaciation; uḍṭurra from aḍ-ḍarūrah. Aṭ-Ṭabarī at 6:17: hardship in your worldly life and straitness in your living, from the One in whose hand are harm and benefit; at 21:83: a testing from Allah; at 58:10: the counsel harms only by Allah’s decree and measure. In the six ḥadīth editions aḍ-ḍārr stands in the lists at at-Tirmidhī 3507 (weak: Aḥmad Shākir, al-Albānī, Zubair ʻAlī Zaʼī) and Ibn Mājah 3861 (isnād ḍaʻīf with the list: Shuʻayb al-Arnaʼūṭ; weak: Zubair ʻAlī Zaʼī; ṣaḥīḥ without it: al-Albānī), an-nāfiʻ next in both. No report makes Allah the subject of ḍarra; He is the doer of ḍārra at at-Tirmidhī 1940 and of aḍarra at Abū Dāwūd 3635 and Ibn Mājah 2342; rain nāfiʻan ghayra ḍārr at Abū Dāwūd 1169 and Ibn Mājah 1269; lā yaḍurru maʻa smihi shayʼ at at-Tirmidhī 3388, Abū Dāwūd 5088 and Ibn Mājah 3869. Ḥadīth: Muslim 2664; at-Tirmidhī 1940; Abū Dāwūd 4084; Muslim 771a. Duʻāʼ: at-Tirmidhī 3388.

Story

Yusra was thirty-four when the illness took her legs, and there is no version of that which is not a catastrophe. She lost her work, her independence, a marriage that could not survive it, and two years to a darkness she still does not describe in detail.

She is careful, when she speaks about it, not to say that it was a blessing. She refuses the word firmly, because she has heard it used to tidy away other people’s suffering and she considers it a kind of theft. It was a loss. It cost her things she will never get back and she has never stopped wanting them.

The two years she does not describe were spent for the most part in her mother’s back room. She prayed throughout, which surprises the people who assume those years were empty of it. She says the prayer was not consoling and did not feel like anything, and that she went on with it the way you go on servicing a debt you cannot clear. What she said on the worst nights was not patient and she is not going to repeat it. She says she never once suspected she was talking to nobody — that was never the difficulty. The difficulty was that she knew exactly whose decree it was, and could not make it sit alongside anything she had been taught to feel.

She will say she was not brave, and that people who tell her she was are remembering somebody else.

What ended it was not a revelation. It was a form — a benefits appeal she filled in for a woman in the next street because nobody else could read it properly, and which she got right, and which worked.

And she also says this: the woman she is now — who runs a legal clinic for disabled claimants and has changed the lives of some hundreds of people — did not exist before, and could not have. Not because suffering is ennobling, which she calls sentimental rubbish, but because she now knows something from the inside that cannot be learned any other way, and it turns out to be the most useful thing she has.

People push her to go on from there. They want her to say that this was the purpose — that the legs were the price of the clinic, that the ledger balances and she has seen it balance. She will not say it. She says she has no idea what it was for, that she was not shown and does not expect to be shown in this life, and that anyone who claims to have worked out the accounting of another person’s body is guessing at something above their pay grade.

“Both are true,” is as far as she goes. People find it unsatisfying.

She still has the form she filled in for the woman in the next street, four pages in her own handwriting, in a drawer in the clinic she has never got round to clearing out. And she still prays, and it still does not always feel like anything, and she has stopped requiring that it should.

Poem

Fire has no opinion about who it burns.
It doesn’t sort the guilty from the innocent,
doesn’t pause to ask whether the hand coming toward it
deserves what it is about to receive.
It does what fire does, to whatever touches it.
This is the first thing anybody learns about the world.

Then the Qurʼan says a thing that ought to stop you where you stand.
O fire, be coolness and safety upon Ibrāhīm.
Not extinguished. Not defeated. Fire still,
by every measure available that day —
and coolness. Safety. The same flame
that would have taken anyone else standing where he stood.

Nothing about the fire had changed.
What changed was what the fire was permitted to do.

Which means it was never the fire.
It was never the cells, the ice on the road,
the water finding its way into the hold.
Those are instruments. They have no vote.
Every burn you have taken in your life
was permitted, deliberately, by measure, in your case,
by the One who could have said coolness
and did not.

And this is where a reader wants the reason,
and this book does not have it,
and will not invent one in order to be kind.

Say it the way it is said in the Qurʼan or do not say it:
Say: Then who could prevent Allah at all,
if He intended for you harm, or intended for you benefit?
Both halves. One breath. Never the first one carried off alone,
because half of a sovereignty is not a sovereignty,
and a Name split down the middle
stops being His and becomes an accusation.

That is Aḍ-Ḍārr: not the fire — the One who set its limit,
who did not spare you, and could have,
and is not one degree less merciful today
than on the morning He spoke coolness into a furnace
for a man He loved.

Reflection

The Touching

Start where a prophet started. Ayyūb said: Indeed, adversity has touched me — and then, wa-anta arḥamu r-rāḥimīn (21:83). Read both halves and notice what he does not do. He does not deny the harm — he names it, aḍ-ḍurr, the very word this Name is built from. And he does not turn and name Allah by it. He says harm has touched me, and then addresses Him by mercy. He complains, and he complains upward, to the One he is complaining about, and he reaches for His gentlest attribute while doing it. That is not evasion. That is the entire discipline, executed in a single line, by a man with more grounds for bitterness than you have.

Notice the verb the Qurʼan keeps choosing: massa, touch, in fifteen verses of this root. And if Allah should touch you with adversity, there is no remover of it except Him; and if He touches you with good, then He has power over all things (6:17). Touches. Not crushes, not abandons, not looks away — a word for contact, from the One who fixed the extent of it before it arrived and fixed its ending at the same time.

Now the pairing, which is real. Both lists that give this Name set An-Nāfiʻ, the Bringer of Benefit, directly after it (at-Tirmidhī 3507, Ibn Mājah 3861), and Ibn Fāris gives the root itself as the opposite of benefit; half of a sovereignty is not a description of Him. The Qurʼan puts both in one sentence: Say: Then who could prevent Allah at all, if He intended for you harm, or intended for you benefit? (48:11). One sentence, both directions. If you find yourself holding this Name by itself, you are holding less than the lists hold. You are holding a grievance that has learned Arabic.

And there is a clause the Prophet ﷺ said at the opening of his prayer that settles what may and may not be laid at His door: Here I am at Your service and at Your call; all good is in Your hands, and evil is not attributed to You (Muslim 771a). Harm exists — you are not being told your pain is imaginary or that you have misread your own life. It exists in what is decreed. It does not exist in the decreeing. The wound is real; there is nothing evil in the wisdom that measured it.

Which is why two things people say in this territory are false, and you should refuse them both.

The first is that some losses are simply meaningless, and that the mature response is to stop expecting otherwise. That sounds like humility and is actually a smaller religion than the one you have. Nothing in the decree is purposeless. What is true — and this is the hard version, not the comfortable one — is that you were never promised the reason here. The accounting completes somewhere you cannot yet see. That is a different thing entirely from there being no accounting.

The second is that hope becomes denial once a thing turns out to be permanent. This one does real damage, and it is contrary to the Qurʼan. Indeed, no one despairs of relief from Allah except the disbelieving people (12:87) — spoken by Yaʻqūb, an old man gone blind from weeping, having just lost a second son, with every visible ground for despair in his hands. Hope in Allah is not a forecast about your circumstances. It is not a prediction at all. It is a posture toward the One who is holding the whole of it, and it does not lapse on the day the results come back and nothing is going to improve.

So what is asked of you here is narrower than resignation and a great deal less than gratitude. Ask for it to be lifted — the Prophet ﷺ gave words to be said against harm three times every morning and every evening (at-Tirmidhī 3388), and petitioning for relief is not a failure of trust but an act of it. Say the ḍurr plainly; Ayyūb did, and it is in the Qurʼan in his own words. And then do the thing he did next, which is the whole difference between faith and complaint: turn to the One who touched you with it, and address Him by His mercy.

Adversity has touched you, and you are permitted to say so out loud — then finish the sentence the way Ayyūb finished it, and call the One who touched you by the words he reached for: wa-anta arḥamu r-rāḥimīn.

Qurʼan

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

And if Allah should touch you with adversity, there is no remover of it except Him; and if He touches you with good, then He has power over all things.

6:17 (Qurʼan, opens quran.com)

Bi-ḍurr, of ḍ-r-r, with Allah the one who touches: none removes it but Him, and the second half answers with khayr, good, not nafʻ. Aṭ-Ṭabarī: hardship in your worldly life, want and straitness in your living, which none but Allah removes; and he sets the gods that cannot draw benefit or push away harm against the One in whose hand are harm and benefit, reward and punishment. Ibn ʻĀshūr names the figure the second half turns on: khayr is set against ḍurr as the more general against the less, since khayr covers benefit and covers safety from what repels, so ḍurr is to be taken as widely, and the verse is iḥtibāk — as though it said, if He touch you with ḍurr and evil, and if He touch you with benefit and good; he cites Ibn ʻAṭiyyah, that ḍurr here stands in the place of sharr, which is the true counterpart of khayr. He glosses aḍ-ḍurr as the state that pains a person, belonging to evil, the repellent, against nafʻ, belonging to good, the agreeable, and reads mass as two borrowings at once, one in the verb and one in the bāʼ. Al-Qurṭubī: touching and uncovering are attributes of bodies, so both stand here as figure, and the hardship meant is poverty or illness. Al-Baghawī glosses bi-ḍurr as hardship and trial and kāshif as the one who lifts it, and both read the closing qadīr as power over good and harm alike. Ibn Kathīr opens the verse with Allah as the owner of harm and benefit, whose judgment none overturns. 10:107 opens with the same clause. Name 92 carries the verse identically.

قُلْ أَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا

Say: Do you worship, besides Allah, that which holds for you no power of harm or benefit?

5:76 (Qurʼan, opens quran.com)

Ḍarran wa-lā nafʻan: the root beside nafʻ, benefit, in what is worshipped besides Allah, as in sixteen other verses of the root, 48:11, 10:106 and 7:188 among them. The verse follows 5:75, on the Messiah son of Maryam and his mother. Al-Qurṭubī argues it from what they concede: you admit he was an unborn child in his mother’s womb, holding for no one harm or benefit, and once you admit he was in a state in which he neither heard nor saw nor knew nor benefited nor harmed, how did you take him for a god; and he closes that the One who has never ceased to be Hearing and Knowing, owning harm and benefit, is the God in truth. Aṭ-Ṭabarī: the Messiah owns no harm to push from them if their Lord has sent it down upon them, and no benefit to draw to them if He has not decreed it, so how should one of that description be a Lord, when the Lord worshipped is the One in whose hand is everything. As-Saʻdī: they worship the poor and needy among the created and leave the One who is alone in harm and in benefit, in giving and in withholding.

قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا

Say: Then who could prevent Allah at all, if He intended for you harm, or intended for you benefit?

48:11 (Qurʼan, opens quran.com)

Ḍarran and nafʻan, both intended by Allah, in the answer given to the Bedouins who stayed behind and asked for forgiveness. Al-Qurṭubī names them, the Bedouins of the tribes around Madīnah who hung back from the journey to Makkah after being called out, pleading that their property and their people had kept them, and he reads their asking for forgiveness as words their belief did not match, which the clause after it exposes. Al-Baghawī names five of the tribes and Ibn ʻĀshūr six, adding ad-Dīl, and both set the occasion at the year of al-Ḥudaybiyah, when those around Madīnah were called out so that Makkah would think twice about barring the visit, when the sacrificial animals were driven along so that none could call it a march to war, and when most of those called hung back after pledging to go. Al-Baghawī also reports the reading: Ḥamzah and al-Kisāʼī take the harm word with the short u and the rest with the short a, and the reason he gives for the second is that it stands opposite benefit and benefit is the opposite of harm. He adds what they had calculated, that staying behind would push harm away from them and hasten benefit to their persons and their property. Aṭ-Ṭabarī turns the excuse around on them: if He intends your ruin, or the ruin of your property and your people, or intends benefit for you by increasing that property and setting those people right, who then repels it — the two things they pleaded as their excuse are the two the answer takes hold of. Ibn Kathīr reads their asking for forgiveness as speech and not belief, a thing said to keep the peace, and holds that none can turn back what He intends. As-Saʻdī puts the test plainly: had the asking come from real regret it would have profited them, and what kept them back was thinking ill of their Lord. Name 92 carries the verse identically.

أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ

Indeed, adversity has touched me, and You are the Most Merciful of the merciful.

21:83 (Qurʼan, opens quran.com)

Aḍ-ḍurr in Ayyūb’s own call, with nothing set against it but his Lord’s mercy. Aṭ-Ṭabarī: the harm that struck him and the trial sent down on him were a testing from Allah; as-Saʻdī: he sought nearness to Allah by telling his own state, that harm had reached its utmost in him, and by his Lord’s wide mercy. Ibn ʻĀshūr takes the touching as the light kind of striking, and reads Ayyūb’s choosing that word as courtesy toward his Lord, since it makes what had fallen on him no more than a light touch; he glosses the harm word with the short u as what a man is harmed by in his body, illness or wasting, or in his property, by loss and its like. On the closing words he names the figure: they are an indirect asking, a request that the harm be uncovered made without asking, in which Ayyūb describes himself by what calls for mercy and describes his Lord by the utmost of it; and he brings a line of Umayyah ibn Abī aṣ-Ṣalt, that when a man praises you one day the praise spares him the asking. He adds that the fuller story belongs to the Israelite books, and that the storytellers’ additions to it do not befit the standing of prophethood. The answer is 21:84.

إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

Indeed, no one despairs of relief from Allah except the disbelieving people.

12:87 (Qurʼan, opens quran.com)

No word of ḍ-r-r. Yaʻqūb sends his sons to search for Yūsuf and his brother and forbids them to despair; the root comes in the next verse, when they stand before al-ʻAzīz and say harm has touched us and our family (12:88).

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ

We said: O fire, be coolness and safety upon Ibrāhīm.

21:69 (Qurʼan, opens quran.com)

No word of ḍ-r-r: the fire commanded to be coolness and safety upon Ibrāhīm, after they said burn him and support your gods (21:68). The verb is qulnā, We said, and the English gives it as it stands, wherever the Book speaks in that plural, the command to the angels on Name 13’s page included. Aṭ-Ṭabarī fills what the words leave out — they kindled a fire for him to burn him and threw him into it, and We said to the fire: O fire, be coolness and safety upon Ibrāhīm — and he introduces the whole as the speech of Allah, the Exalted in mention, so the Speaker is not in doubt.

وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ

And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends good for you, there is no repeller of His bounty. He causes it to reach whom He wills of His servants, and He is the Forgiving, the Merciful.

10:107 (Qurʼan, opens quran.com)

The first clause of 6:17, then irādah: if He intends good for you, none repels His bounty. Bi-ḍurr with Allah the one who touches, set against khayr and faḍl. Aṭ-Ṭabarī: hardship or trial, and none uncovers it but the Lord who sent it down, not the gods and rivals these idolaters worship, for in His hand are ease and hardship, and He reaches with plenty and with trial whom He wills. Al-Qurṭubī reads the touching as striking with it, the uncoverer as the repeller, the good as ease and blessing, and the reaching as with everything He intends of good and of evil. Al-Baghawī glosses the bounty that none turns back as the provision none withholds, and has Him reaching with each of the two, the harm and the good. Al-Baghawī also glosses the verse before this one, where what is called on besides Allah neither benefits nor harms, and names the wrongdoers there as the ones who harm themselves by putting worship somewhere other than its place: the root’s active participle in a commentator’s own word, said of creatures harming themselves, and not of Allah.

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ

Shall I take gods besides Him? If ar-Raḥmān intends adversity for me, their intercession will not avail me at all, nor will they save me.

36:23 (Qurʼan, opens quran.com)

Bi-ḍurr with ar-Raḥmān the one who intends it, in the words of the man who came running from the far end of the city (36:20), refusing gods whose intercession would not avail him. Aṭ-Ṭabarī glosses the harm as hardship and reads the denial three times over: they avail him nothing by standing as intercessors, they have no power to lift that harm from him, and they cannot deliver him from it once it touches him; he also carries, by way of Ibn Isḥāq from Ibn ʻAbbās, Kaʻb al-Aḥbār and Wahb ibn Munabbih, that the man declared to his people that none owns his benefit or his harm but Him. Al-Qurṭubī carries from Wahb an account in which the speaker is himself a man of harm: a leper who kept to the idols seventy years calling on them to have mercy on him and uncover his harm, and was never answered; who asked the messengers for a sign and said it was a wonder that their Lord should relieve in a single morning what these had not relieved in seventy years; and whose harm Allah uncovered at their calling, as though nothing had ailed him. Al-Qurṭubī gives the man’s name variously and reports the several trades attributed to him, and the account is a story he transmits rather than a thing the verse states.

قُلْ أَفَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ

Say: Have you considered what you call upon besides Allah? If Allah intended adversity for me, could they remove His adversity? Or if He intended mercy for me, could they withhold His mercy?

39:38 (Qurʼan, opens quran.com)

Bi-ḍurr and ḍurrihi, His adversity, with Allah the one who intends it, set against raḥmah. Mumsikāt is of m-s-k, the verb of 35:2, which Names 18 and 90 carry. Aṭ-Ṭabarī reads the harm as hardship in his living, and the mercy set against it as breadth in his living, abundance of his wealth, and ease and health in his body. He and al-Qurṭubī both observe that the question is left without its answer because the hearer supplies it: the sense is that they will say no, they neither uncover nor withhold. Al-Qurṭubī adds from Muqātil that the question was put to them and they fell silent, and from another that they granted their gods repelled nothing decreed but claimed that they interceded. He then gives the reading and the grammar together: some read the two participles in construct with what follows, others with the ending that governs the noun after them, and Abū ʻUbayd and Abū Ḥātim prefer the second, because an active participle carrying the sense of what is to come takes that ending, while one carrying the sense of what is past cannot.

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ

So We answered him, and removed the adversity that was upon him, and gave him his family and the like of them with them, as mercy from Us and a reminder for the worshippers.

21:84 (Qurʼan, opens quran.com)

Ḍurr removed, with Allah the doer, in answer to Ayyūb’s call at 21:83. Aṭ-Ṭabarī: We removed from him the harm, trial and strain that were upon him. Al-Baghawī is the only one of the six whose entry here is not a repetition of his entry at the call: he tells the uncovering as it was narrated to him, the command to strike with his foot, a spring breaking out, a washing that took away every disease of his outward, forty paces walked, a second and colder spring, and a drinking that took away every disease of his inward, so that he was as sound and as comely as a man may be. On the family given back he reports the weight of opinion, from Ibn Masʻūd, Ibn ʻAbbās, Qatādah, al-Ḥasan and most of the commentators, that they were the same persons returned to him with the like of them given beside them, and he calls that the apparent sense of the words; al-Ḥasan is given as reading the like from the increase of the wealth restored.

إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

Secret counsel is only from Shayṭān, that he may grieve those who believe; but it will not harm them at all except by the leave of Allah. And upon Allah let the believers rely.

58:10 (Qurʼan, opens quran.com)

Bi-ḍārrihim, one of the two places the first form’s active participle stands; the other is 2:102, of the magicians’ craft. Neither is said of Allah, and both deny harm except by His leave. Aṭ-Ṭabarī: the secret counsel does not harm the believers at all except by Allah’s leave, meaning by His decree and measure. Ibn ʻĀshūr reads the whole verse as consolation, set there to settle the believers when the sight of men whispering together works on them; the secret counsel is the known whispering of the hypocrites, and the restriction confines it to coming from Shayṭān, though the grieving of the believers is not the only end he has in it. The denial of harm is appended, he says, so that the believers may rest in their Lord’s guarding them from Shayṭān’s harm; the participle goes back, he says, to Shayṭān or to the counsel itself, and on either reading the leave is Allah’s.

وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ

And they do not harm anyone by it except by the permission of Allah.

2:102 (Qurʼan, opens quran.com)

The first of the two places the participle ḍārr stands; 58:10 is the second. The subject is what the two at Bābil taught, and the sentence denies the magic any power of its own. Both occurrences say the same thing in the same shape — the harm is real, the harming is not the harmer’s. The Name itself is not said of Allah in the Qurʼan.

Dua

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

In the name of Allah, with whose name nothing on earth or in heaven can cause harm, and He is the Hearing, the Knowing.

at-Tirmidhī 3388 · ḥasan ṣaḥīḥ gharīb (at-Tirmidhī’s own verdict); ḥasan ṣaḥīḥ (Aḥmad Shākir; al-Albānī; Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam)

From ʻUthmān ibn ʻAffān, through his son Abān: no servant says this three times every morning and every evening and is then harmed by anything. Lā yaḍurru, this Name’s verb, in the negative, and again in the reward. Abān had a touch of paralysis, and when a man looked at him he said the ḥadīth was as he had told it, but he had not said it that day, so that Allah might carry out His decree on him. At-Tirmidhī: ḥasan ṣaḥīḥ gharīb. Ibn Mājah 3869 has the same chain and words (al-Albānī: ṣaḥīḥ; Shuʻayb al-Arnaʼūṭ: ḥasan ṣaḥīḥ; Darussalam: isnād ḥasan). Abū Dāwūd 5088 has the words with a reward of no sudden affliction until morning or until evening, an unnamed narrator before Abān, and Abān’s answer that he did not lie and that on that day he was angry and forgot (al-Albānī and Darussalam: ṣaḥīḥ). Name 6 carries the supplication.

Hadith

وَإِنْ أَصَابَكَ شَيْءٌ فَلَا تَقُلْ لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا وَلَٰكِنْ قُلْ قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ

If something befalls you, do not say: if only I had done such and such, it would have been so and so — but say: it is the decree of Allah, and what He willed, He did.

Muslim 2664 · ṣaḥīḥ

From Abū Hurayrah: the strong believer is better and more beloved to Allah than the weak believer, and in each there is good; strive for what benefits you, seek help from Allah, and do not feel helpless; then these words, and the record closes: for the word if only opens the work of Shayṭān. No word of ḍ-r-r; yanfaʻuka, of n-f-ʻ, stands before it. Name 53 carries the same report.

مَنْ ضَارَّ ضَارَّ اللَّهُ بِهِ وَمَنْ شَاقَّ شَاقَّ اللَّهُ عَلَيْهِ

Whoever harms, Allah will harm him; and whoever causes hardship, Allah will bring hardship upon him.

at-Tirmidhī 1940 · ḥasan gharīb (at-Tirmidhī’s own verdict); ḥasan (Aḥmad Shākir; al-Albānī; Bashshār ʻAwwād Maʻrūf); ḍaʻīf (Darussalam)

From Abū Ṣirmah. Ḍārra, this Name’s root in the third form, twice: of the one who harms, and of Allah, who harms him in return. Abū Dāwūd 3635 and Ibn Mājah 2342 have aḍarra llāhu bihi (Abū Dāwūd: al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, ḥasan; Ibn Mājah: al-Albānī and Shuʻayb al-Arnaʼūṭ, ḥasan; Darussalam: ḍaʻīf at both). In the six editions these are the only reports in which Allah is the doer of a verb of ḍ-r-r.

أَنَا رَسُولُ اللَّهِ الَّذِي إِذَا أَصَابَكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَهُ عَنْكَ

I am the Messenger of Allah, the One who, when harm befalls you and you call upon Him, removes it from you.

Abū Dāwūd 4084 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); isnād ṣaḥīḥ (Darussalam)

From Abū Jurayy Jābir ibn Sulaym: he saw a man whose judgement people followed, was told he was the Messenger of Allah ﷺ, was taught that ʻalayka s-salām is the greeting of the dead, and asked whether he was the Messenger of Allah ﷺ; this was the answer. Ḍurr, with Allah the One who removes it when called; the report goes on with the year of drought and the mount lost in the desert, and the first counsel he asked for: do not revile anyone.

لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ

Here I am at Your service and at Your call; all good is in Your hands, and evil is not attributed to You.

Muslim 771a · ṣaḥīḥ

From ʻAlī ibn Abī Ṭālib: from the supplication the Messenger of Allah ﷺ said when he stood for the prayer, beginning I have turned my face. No word of ḍ-r-r: all good is in His hands, and evil is not attributed to Him. The same words stand at Abū Dāwūd 760, at-Tirmidhī 3422 and an-Nasāʼī 897. Names 3, 13 and 71 carry other clauses of this supplication on their Duʻāʼ pages.

Study Notes

Verified — derived; paired with An-Nāfiʻ

ShowHide the Study Notes (3,663 words)

124 OK, PROMISE-CHECKER PASS.

APPENDED: 2:102, the FIRST of the two places the participle ḍārr stands. The description names the PAIR — of magic and of secret counsel — and the page carried only 58:10, the second. Half a pair shown is the fault this pass exists to find. Printed from the longer āyah; the sentence denies the magic any power of its own. Both occurrences say the same thing in the same shape: the harm is real, the harming is not the harmer’s — which carries more weight here than elsewhere because THE NAME ITSELF IS NEVER SAID OF ALLAH IN THE QURʼAN. Quran.com consulted 18 September 2026. THE FIRST PASS RECORD FOLLOWS.

CARRIED ON THIS PAGE: eleven entries, six before and five appended. Before: 6:17, shared identically with Name 92; 5:76; 48:11, shared identically with Name 92; 21:83; 12:87; and 21:69, their Arabic and English unchanged. Appended, all new to the book: 10:107, whose first clause is that of 6:17; 36:23, ar-Raḥmān the one who intends adversity; 39:38 from qul a-fa-raʼaytum to mumsikātu raḥmatih, His adversity set against His mercy; 21:84, the answer to Ayyūb; and 58:10, the root’s participle, harming no one except by Allah’s leave. 12:87 and 21:69 carry no word of the root, and their notes say so. The occurrence field stays derived: the Name-form is not in the Qurʼan, and Allah is the one who touches, intends and removes in the root’s verbs.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 35:2, carried at Name 18 and Name 90; 3:144, carried at Name 56; 10:49, carried at Name 71 and Name 72; 7:188 and 10:106, carried at Name 92; 6:42, 7:94, 2:126, 31:24, 10:12, 16:54, 23:75, 27:62, 12:88, 72:21, 47:32, 5:75, 21:68 and 36:20, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: ḍ-r-r counted on the pointed Tanzil text (count_drr.py; asserted in build_N91.py). The sweep of ḍād then rāʼ with up to two letters between returns 178 words: 104 look-alikes — ḍ-r-b 58, ḥ-ḍ-r 25, kh-ḍ-r 8, ḍ-r-ʻ 7, n-ḍ-r 3, ḍ-m-r (ḍāmir, 22:27), ḍ-y-r (lā ḍayr, 26:50) and ḍarīʻ (88:6) — and 74 words of the root in 34 written forms.

BY FORM: ḍarr 10; ḍurr 19; ḍarrāʼ 9; ḍarar 1 (4:95); ḍirār 2 (2:231, 9:107); muḍārr 1 (4:12); the active participle ḍārr 2 (2:102, 58:10); the third form 3 (2:233, 2:282, 65:6); the first form 19; the eighth form 8 (2:126, 2:173, 5:3, 6:119, 6:145, 16:115, 27:62, 31:24).

BY SUBJECT: ALLAH THE ONE WHO TOUCHES, INTENDS OR DRIVES 10 — touches with adversity (6:17, 10:107), intends it (36:23, 39:38 twice, 48:11), seizes nations with adversity (6:42, 7:94), drives to punishment (2:126, 31:24); HE REMOVES IT OR ANSWERS THE ONE DRIVEN TO NEED 5 (10:12, 16:54, 21:84, 23:75, 27:62); ADVERSITY TOUCHES PEOPLE 16 (10:12 twice, 12:88, 16:53, 17:67, 21:83, 30:33, 39:8, 39:49, 7:95, 10:21, 11:10, 41:50, 2:177, 2:214, 3:134); RIVALS OWN NO HARM OR BENEFIT 14 (5:76, 6:71, 10:18, 10:106, 13:16, 17:56, 20:89, 21:66, 22:12, 22:13, 25:3, 25:55, 26:73, 34:42), and the Prophet ﷺ none for himself 3 (7:188, 10:49, 72:21); PEOPLE CANNOT HARM ALLAH 6 (3:144, 3:176, 3:177, 9:39, 11:57, 47:32); ENEMIES, MAGIC AND SECRET COUNSEL HARM ONLY BY LEAVE 8 (2:102 twice, 3:111, 3:120, 4:113, 5:42, 5:105, 58:10); HARM BETWEEN PEOPLE, IN LAW AND DISABILITY 7 (2:231, 2:233, 2:282, 4:12, 65:6, 9:107, 4:95); NECESSITY IN FOOD LAW 5 (2:173, 5:3, 6:119, 6:145, 16:115). 10 + 5 + 16 + 17 + 6 + 8 + 7 + 5 = 74. The definite aḍ-ḍārr stands in no āyah, and the participle is said of Allah nowhere. Seventeen verses set the root beside a word of n-f-ʻ. Massa, touch, is the verb in fifteen verses of the root (2:214, 6:17, 7:95, 10:12, 10:21, 10:107, 11:10, 12:88, 16:53, 17:67, 21:83, 30:33, 39:8, 39:49, 41:50); 3:120 and 7:188 have massa beside the root with another object.

CORRECTED ON THE RECORD, THE PAGE: the desc said that mainstream Sunni scholarship holds this Name may be said of Allah only alongside An-Nāfiʻ — no source read gives that; struck as unchecked; the pairing now rests on what was read: both lists set an-nāfiʻ directly after aḍ-ḍārr, and Ibn Fāris gives the root as the opposite of benefit. The desc’s decreed by measure in each particular case and the Name withholds the reason were from no source read; struck; the desc now rests on Ibn Fāris, the count, 6:17, 48:11, 21:84, the two lists and at-Tirmidhī 1940. The ref cited Ṣaḥīḥ Muslim 771a and Jāmiʻ at-Tirmidhī 3507 in forms the book does not use, quoted 48:11 and 6:17 in words not the book’s, named 39:53, carried at Name 34, for a point the page does not make, and gave no count; rebuilt on the count, Ibn Fāris, aṭ-Ṭabarī and the six editions. The root block rested on the desc and had no senseNote; the gloss is Ibn Fāris’s. The 6:17 note spelled the Name Ad-Dārr and said the Names are taken as a pair with no one named; rewritten on aṭ-Ṭabarī. The 21:83 and 12:87 notes pointed at MEDS; the 12:87 note did not say the verse carries no word of the root, which stands in the next verse, 12:88. The 21:69 note pointed at POEMS and told of the verse having had no card before; it carries no word of the root, and the note says so. The Duʻāʼ source joined two records and a narrator’s name, and its grade joined two records’ verdicts; the note gave a Dārussalām row of ḥasan that the dataset does not have (its row is isnād ḥasan) and said the supplication protects that day or that night, which neither record says. At-Tirmidhī 3388 is the source alone: its chain is named throughout and the root stands in its reward; its grade gives that record’s rows. Abū Dāwūd 5088, with an unnamed narrator before Abān and a reward of no sudden affliction, and Ibn Mājah 3869, with at-Tirmidhī’s chain, stand in the note with their rows. Name 6 carries the same entry exactly; its source and grade match. The Muslim 2664 note told of the narrator’s name having stood in the source field; rewritten on the record, which carries no word of the root and no sub-letter in the dataset. MEDS 91 carried the banned Most Merciful in its quotation of 21:83 and in its close — the second half given in transliteration; carried His hand — reworded; quoted 6:17, 48:11 and 12:87 in words not the book’s — set word for word; said much of Sunni scholarship holds the paired-Name rule and that the Qurʼan never splits the two — the first struck as unchecked, the second false, since 6:17 and 10:107 answer ḍurr with khayr and 21:83 sets nothing against it; cited Ṣaḥīḥ Muslim without a number and said scholars have worked over the line with great care — now Muslim 771a, the unattributed sentence struck; said nothing in Him took pleasure in it and that the Prophet ﷺ sought refuge from harm constantly — struck, the second now at-Tirmidhī 3388; and said Ayyūb spoke after years of it, a length the verse does not give — struck. POEMS 91 quoted 48:11 in words not the book’s — set. CH 91 put the woman whose form Yusra filled in both in the next street and two streets away — the next street; and her whose hand it was is whose decree it was. A second Study Note for this Name, headed Ad-Darr, stood earlier in the guide; it is removed.

THE SIX EDITIONS: aḍ-ḍārr stands only in the two lists, at-Tirmidhī 3507, al-māniʻ aḍ-ḍārr an-nāfiʻ (Aḥmad Shākir, al-Albānī and Darussalam: ḍaʻīf), and Ibn Mājah 3861, al-qawiyy ash-shadīd aḍ-ḍārr an-nāfiʻ (Shuʻayb al-Arnaʼūṭ: isnād ḍaʻīf with the list; Darussalam: ḍaʻīf; al-Albānī: ṣaḥīḥ without it). ḌĀRR OF RAIN: nāfiʻan ghayra ḍārr, Abū Dāwūd 1169 (al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd: ṣaḥīḥ; Shuʻayb al-Arnaʼūṭ: ḥasan; Darussalam: isnād ḥasan) and Ibn Mājah 1269 (al-Albānī: ṣaḥīḥ; Shuʻayb al-Arnaʼūṭ: ṣaḥīḥ li-ghayrih; Darussalam: ḍaʻīf). ALLAH THE DOER OF A VERB OF Ḍ-R-R: only man ḍārra ḍārra llāhu bihi, at-Tirmidhī 1940 (at-Tirmidhī: ḥasan gharīb), with aḍarra llāhu bihi at Abū Dāwūd 3635 and Ibn Mājah 2342; no report makes Allah the subject of ḍarra or yaḍurru. He removes ḍurr when called, Abū Dāwūd 4084. People cannot reach harming Him, Muslim 2577a, carried at Names 16, 29, 88 and 94; people harm only what Allah has written, at-Tirmidhī 2516, carried at Names 7, 38, 64 and 70, and its benefit and harm portion at Name 92. Look-alikes: kalb ḍārin, the hunting dog, al-Bukhārī 5481 and 5482 and Muslim 1574e; mā ḍāra dhālika, of ḍ-y-r, Muslim 1443; al-Bukhārī’s own note at 1560 on ḍāra yaḍīru, ḍāra yaḍūru and ḍarra yaḍurru. Letter by letter: every printed Qurʼan string is exact or a contiguous part of its verse; the supplication’s Arabic stands in at-Tirmidhī 3388, Abū Dāwūd 5088 and Ibn Mājah 3869 and no other record; each ḥadīth portion is one contiguous run of its record. The Muslim records carry no grade rows. Added: at-Tirmidhī 1940, Abū Dāwūd 4084, and Muslim 771a from labbayka to laysa ilayk, whose clause stands also at Abū Dāwūd 760, at-Tirmidhī 3422 and an-Nasāʼī 897, while Abū Dāwūd 761 names it only as omitted.

READ: Ibn Fāris, Maqāyīs al-Lughah, vol. 3, pp. 360–361, in his own text — three origins, the opposite of benefit, the gathering of a thing, and strength; aḍ-ḍarr the opposite of an-nafʻ; aḍ-ḍurr emaciation; aḍ-ḍirr and aḍ-ḍarrah of the co-wife; uḍṭurra from aḍ-ḍarūrah; aḍ-ḍarīr, patience and strength of soul. Aṭ-Ṭabarī at 6:17, 21:83 (with 21:84) and 58:10; as-Saʻdī at 21:83.

NOT READ: ar-Rāghib, Lisān al-ʻArab and al-Khalīl for ḍ-r-r in print. Of the six tafsīrs, what is still owed is the full entry rather than the root passage: Ibn Kathīr at every verse of this page but the first and 48:11; al-Baghawī at 5:76, 36:23, 39:38 and the call of Ayyūb; Ibn ʻĀshūr at 5:76, 10:107, 36:23 and 39:38; al-Qurṭubī at the pair on Ayyūb; as-Saʻdī at 10:107, 36:23, 39:38 and the last verse of the page. Aṭ-Ṭabarī is now read at every verse of this page, and all six were swept for the root at the two verses that carry no word of it. The six tafsīr files for every āyah of Names 91 to 97 are downloaded.

OPEN: Ibn al-Qayyim’s Badāʼiʻ al-Fawāʼid on the paired-Name rule, recorded below, in print. The meditation’s readings — harm that exists in what is decreed and not in the decreeing, nothing in the decree purposeless, the extent and the ending of harm fixed before it arrives, half of a sovereignty not a description of Him — are the author’s. The poem’s fire still by every measure available that day, the same flame that would have taken anyone else, and the morning He spoke coolness into a furnace go beyond 21:69, which gives the command only, and are the poem’s.

COHERENCE: Name 6’s Duʻāʼ source and grade for the same supplication match this page, and its Study Note records it. Name 34’s NAMED line said 10:107 was carried at no Name, and Name 44’s said 21:84; both now say Name 91, and Name 44’s open item on the fa-stajabnā lahu verses is narrowed to 21:76 and 21:90. 6:17 and 48:11 stay identical with Name 92. The edition count moves from 681 to 686. The meditation’s quotations of 6:17, 48:11, 12:87, the first half of 21:83 and Muslim 771a, and the poem’s of 21:69 and 48:11, match the book’s English word for word. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of Abū Dāwūd 5088; at-Tirmidhī 3388 (narrated by ʻUthmān ibn ʻAffān) now gives every grader in the dataset’s rows, each attributed to its record (the grade survey).

AFTER NAME 92: at-Tirmidhī 2516’s portion on benefit and harm is now carried at Name 92, and the six-editions line says so.

AFTER NAME 94: Name 94 carries another portion of Muslim 2577a, and the carried-at line says so. AFTER THE CHAT-END AUDIT OF 1–99: the English of 21:69 drops its quotation marks and follows the book’s form for speech; in the note to the record of Abū Jurayy the second mention of the Messenger of Allah ﷺ takes the mark, as the first in that sentence already does, while the words a questioner speaks inside a report keep the address as they stand. ON THE AUTHOR’S DECISION, THE SPEAKER AT 21:69: the author has settled the rendering this page left him. The verse read Allah said: O fire, where the Arabic is qulnā, We said; it now reads We said, which is what the book gives everywhere else the Book speaks in that plural, and in particular on Name 13’s page, where the same verb reads then We said to the angels. The debt the old wording was paying, that a reader should not take the plural for more than One, is paid in the note instead: aṭ-Ṭabarī fills the ellipsis with We said to the fire and introduces the passage as the speech of Allah, the Exalted in mention. The verse is carried at this Name alone; the poem here and the poem at Name 92 quote only the vocative clause, which is unchanged. The item is closed. AFTER THE TAFSĪR READING AT NAME 91: the four commentators this note recorded as not read at any verse of the page were read at the first verse, and al-Qurṭubī at the third, and what they give is now in those two notes. The best of it answers the page rather than adding to it: the note at the first verse had observed on its own that the second half answers with khayr and not with nafʻ, and Ibn ʻĀshūr names that as opposition by the more general and as iḥtibāk, citing Ibn ʻAṭiyyah that ḍurr there stands in the place of sharr. Al-Qurṭubī and al-Baghawī give touching and uncovering as figure and the hardship as poverty, illness or trial; Ibn Kathīr opens with Allah as the owner of harm and benefit; al-Qurṭubī at the third verse confirms the occasion the note already gives and adds that the asking for forgiveness was words the askers did not believe. Nothing on the page was found false and no claim came off it. One fact about the dataset, so that a later reading does not take it for two witnesses: at Ibn Kathīr, aṭ-Ṭabarī, al-Qurṭubī and Ibn ʻĀshūr the file for 21:84 carries the same block as the file for 21:83, word for word, and only al-Baghawī comments the two verses apart. The other nine verses of this page, and Names 92 to 97, stand where the reading list leaves them, with their files downloaded and unread. AFTER THE TAFSĪR READING AT THE REST OF NAME 91: the nine verses the record above leaves downloaded and unread are read, and that closing sentence no longer stands. Aṭ-Ṭabarī, who was owed at five verses, is now read at every verse of the page, and every verse of the page was swept for the root in all six tafsīrs. Two corrections on the record. First, the count in the record above is wrong: the file for 21:84 repeats the file for 21:83 not at four of the six but at five, as-Saʻdī duplicating with the other four, so al-Baghawī is the only second witness at that pair and the remaining five are one witness and not two. Second, of the two verses of this page that carry no word of the root, none of the six raises the root at the first of them, which corroborates the page rather than adding to it, while at the second al-Baghawī alone puts the root’s verb into the telling, twice, both times denying harm to the one his Lord protects. What the reading gives the notes, in order: al-Qurṭubī argues from what the Christians themselves concede, that one who in any state neither heard nor saw nor knew nor benefited nor harmed cannot be a god, and closes that the One owning harm and benefit is God in truth, which is this page’s thesis in a commentator’s words; al-Baghawī reports the variant that takes the harm word with the short a because it stands opposite benefit, so that the pairing the page rests on is what settles the reading; aṭ-Ṭabarī answers the excuse of those who stayed behind with the very two things they pleaded, their property and their people; Ibn ʻĀshūr takes the light touch as Ayyūb’s courtesy toward his Lord and names the closing praise as an indirect asking, which answers the observation the note makes on its own, that nothing stands against the harm there but mercy, for the mercy is the asking; al-Baghawī alone tells that uncovering as a bodily thing, outward then inward; al-Qurṭubī carries the account in which the man who refused the intercession of gods was himself a man of harm those gods could not uncover in seventy years and whose harm his Lord uncovered in one morning, which is the first verse’s own uncovering told as a life; al-Qurṭubī also gives the rule that an active participle meaning what is to come governs the noun after it, while one meaning what is past stands in construct, a rule that bears on this Name, which is an active participle of its root; and at the last verse Ibn ʻĀshūr reads the denial as consolation, the harming participle belonging to Shayṭān and the leave to Allah. Nothing on the page was found false and no claim came off it. What is still owed here is the full entry and not the root passage, at the places the line above names, and Names 92 to 97 stand where the reading list leaves them, with their files downloaded and unread.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: Muslim 2664’s clause reads strive for what benefits you, seek help from Allah, and do not feel helpless, one English with Name 53 (A62).

IN BUILD 192, FROM THE PHASE 2 READING: the ref gives Allah as the doer of ḍārra at at-Tirmidhī 1940 and of aḍarra at Abū Dāwūd 3635 and Ibn Mājah 2342, as the ḥadīth note does; the class of enemies, magic and secret counsel keeps its eight words, but only bi-ḍārrīna at 2:102 and 58:10 say except by Allah’s leave: 3:111 limits the harm to hurt, 3:120, 4:113, 5:42 and 5:105 deny it, and yaḍurruhum at 2:102 is the magic harming those who learn it, and the ref now says so; Muslim 1443, filed above among the look-alikes as mā ḍāra of ḍ-y-r, reads first law kāna dhālika ḍārran ḍarra Fārisa wa-r-Rūm, the participle and the verb of this root said of withdrawal, and only its wording from Zuhayr has mā ḍāra; at-Tirmidhī 1487, kalban laysa bi-ḍārin, is the hunting dog with al-Bukhārī 5481 and 5482 and Muslim 1574e; the 58:10 note says one of the two places the first form’s participle stands, since muḍārr at 4:12 is the third form’s, and gives Ibn ʻĀshūr’s two referents for it, Shayṭān or the counsel; al-Qurṭubī at 48:11, said above to confirm the occasion, tells the same hanging back but sets it in the year of the conquest, and al-Ḥudaybiyah is al-Baghawī’s and Ibn ʻĀshūr’s; the ref and the notes at 2:102, 21:83, 36:23, 39:38, 48:11 and 58:10 no longer describe this page.

IN BUILD 195, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 503), Lisān al-ʻArab (vol. 4, p. 482) and al-Khalīl (al-ʻAyn, vol. 7, p. 6) are read at Shamela through its page reader, not in print, for ḍ-r-r: aḍ-ḍurr an ill state in the soul, the body or the outward condition; Lisān names an-nāfiʻ aḍ-ḍārr together, and he and al-Khalīl give aḍ-ḍarr and aḍ-ḍurr as two dialects, the ḍād opened when harm is joined to benefit; nothing on this page is at odds with them, and the NOT READ line owes them only in print.

IN BUILD 206, FROM THE BACKLOG READING OF THE GRADES: the grades of Ibn Mājah’s list are read in the editions’ text at Shamela through its page reader, not in print: al-Albānī grades the report ṣaḥīḥ without the enumeration of the Names; Shuʻayb al-Arnaʼūṭ gives its isnād as ḍaʻīf with the Names, their naming an insertion by some narrators, the report without them standing in al-Bukhārī; Muḥammad Fuʼād ʻAbd al-Bāqī’s edition gives no verdict of its own and quotes az-Zawāʼid, that Ibn Mājah’s route is ḍaʻīf; the ṣaḥīḥ and ḥasan ṣaḥīḥ this page gave the list were the dataset’s rows and not the editions’ verdicts on it, and the ref and the line on the six editions now give the editions’ verdicts.

IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.

IN BUILD 207, FROM THE BACKLOG READING OF THE SOURCES ON THE NAME: Ibn al-Qayyim, Badāʼiʻ al-Fawāʼid, vol. 1, pp. 294–295, read at Shamela through its page reader, not in print, states the rule in his seventeenth point: most of His Names are said of Him alone and paired, and some, as al-Māniʻ, aḍ-Ḍārr and al-Muntaqim, may not be singled out from their opposites; He is al-Muʻṭī al-Māniʻ, aḍ-Ḍārr an-Nāfiʻ, al-ʻAfuww al-Muntaqim, al-Muʻizz al-Mudhill, the perfection being in each joined to its opposite, since what is meant is His sole lordship in giving and withholding, benefit and harm, pardon and retribution, and He is not praised by withholding, retribution and harm alone; such paired Names run as one Name, which is why they are said of Him only joined; the OPEN line no longer asks who states it.

النافعNext · Name 92The Bringer of Benefit

An-Nāfiʻ

Read Name 91 in the full reader